The Works of the Reverend
George Whitefield, M.A.
┌────────────────────────────────────────────────────────────────┐
│ │
│ Transcriber’s Notes │
│ │
│ │
│ Punctuation has been standardized. │
│ │
│ Most of the abbreviations used to save space in printing have │
│ been expanded to the non-abbreviated form for easier reading. │
│ │
│ The text is inconsistent in its usage of quotation marks. │
│ The transcriber has attempted to make their use consistent │
│ throughout this work for improved readability. │
│ │
│ Characters in small caps have been replaced by all caps. │
│ │
│ Non-printable characteristics have been given the following │
│ Italic text: --> _text_ │
│ │
│ This book was written in a period when many words had │
│ not become standardized in their spelling. Words may have │
│ multiple spelling variations or inconsistent hyphenation in │
│ the text. These have been left unchanged unless indicated │
│ with a Transcriber’s Note. │
│ │
│ Footnotes are identified in the text with a superscript │
│ number and are shown immediately below the paragraph in which │
│ they appear. │
│ │
│ Transcriber’s Notes are used when making corrections to the │
│ text or to provide additional information for the modern │
│ reader. These notes are identified by ♦♠♥♣ symbols in the │
│ text and are shown immediately below the paragraph in which │
│ they appear. │
└────────────────────────────────────────────────────────────────┘
THE WORKS OF THE
REVEREND GEORGE WHITEFIELD, M.A.
Late of PEMBROKE-COLLEGE, OXFORD,
And Chaplain to the Right Honourable,
the Countess of HUNTINGDON.
CONTAINING
All his SERMONS and TRACTS
Which have been already published:
WITH
A SELECT COLLECTION of LETTERS,
Written to his most intimate Friends, and Persons of
Distinction, in _England_, _Scotland_, _Ireland_, and
_America_, from the Year 1734, to 1770, including the
whole Period of his Ministry.
ALSO
Some other PIECES on IMPORTANT SUBJECTS,
never before printed; prepared by Himself for the Press.
To which is prefixed,
An ACCOUNT of his LIFE,
Compiled from his Original PAPERS and LETTERS.
VOLUME VI.
LONDON:
Printed for EDWARD and CHARLES DILLY, in the Poultry;
and Messrs. KINCAID and CREECH, at Edinburgh.
MDCCLXXII.
CONTENTS¹.
¹ The Sermons marked with a *, are now first published from
the Author’s own Manuscripts.
⭘ SERMON XXXII. A Penitent Heart, the best New Year’s Gift.
LUKE xiii. 3. _Except ye repent, ye shall all likewise
perish._
⭘ SERMON XXXIII. The Gospel Supper.
LUKE xiv. 22, 23, 24. _And the servant said, Lord, it is
done as thou hast commanded, and yet there is room. And
the lord said unto the servant, Go out into the highways,
and hedges, and compel them to come in, that my house
may be filled. For I say unto you, that none of those men
which were bidden, shall taste of my supper._
⭘ SERMON XXXIV. The Pharisee and Publican.
LUKE xviii. 14. _I tell you, this man went down to his
house justified rather than the other: For every one that
exalteth himself, shall be abased; and he that humbleth
himself, shall be exalted._
⭘ SERMON XXXV. The Conversion of Zaccheus.
LUKE xix. 9, 10. _And Jesus said unto him, This day is
salvation come to this house; forasmuch as he also is the
Son of Abraham. For the Son of man is come to seek and to
save that which was lost._
⭘ SERMON XXXVI. The Marriage of Cana.
JOHN ii. 11. _This beginning of miracles did Jesus in
Cana of Galilee, and manifested forth his glory; and his
disciples believed on him._
⭘ SERMON XXXVII. The Duty of searching the Scriptures.
JOHN v. 39. _Search the Scriptures._
⭘ SERMON XXXVIII. The Indwelling of the Spirit, the common
Privilege of all Believers.
JOHN vii. 37, 38, 39. _In the last day, that great day
of the feast, Jesus stood and cried, saying, If any man
thirst, let him come unto me and drink. He that believeth
on me, as the scripture hath said, out of his belly shall
flow rivers of living water. But this spake he of the
Spirit, which they that believe on him should receive._
⭘ SERMON XXXIX. The Resurrection of Lazarus.
JOHN xi. 43, 44. _And when he had thus spoken, he cried with
a loud voice, Lazarus come forth. And he that was dead,
came forth, bound hand and foot with grave-cloaths: and
his face was bound about with a napkin. Jesus saith unto
them, Loose him, and let him go._
⭘ SERMON XL. The Holy Spirit convincing the World of Sin,
Righteousness, and Judgment.
JOHN xvi. 8. _And when he is come, he will reprove the world
of sin, and of righteousness, and of judgment._
⭘ SERMON XLI. Saul’s Conversion.
ACTS ix. 22. _But Saul increased the more in strength, and
confounded the Jews which dwelt at Damascus, proving that
this is very Christ._
⭘ SERMON XLII. Marks of having received the Holy Ghost.
ACTS xix. 2. _Have ye received the Holy Ghost since ye
believed?_
⭘ SERMON XLIII. The Almost Christian.
ACTS xxvi. 28. _Almost thou persuadest me to be a christian._
⭘ SERMON XLIV. Christ, the Believer’s Wisdom, Righteousness,
Sanctification, and Redemption.
1 CORINTHIANS i. 30. _But of him are ye in Christ Jesus,
who of God is made unto us, wisdom, righteousness,
sanctification, and redemption._
⭘ SERMON XLV. The Knowledge of Jesus Christ the best Knowledge.
1 CORINTHIANS ii. 2. _I determined not to know any thing
among you, save Jesus Christ, and him crucified._
⭘ SERMON XLVI. Of Justification by Christ.
1 CORINTHIANS vi. 11. _But ye are justified._ The whole
verse is: _And such were some of you; but ye are washed,
but ye are sanctified, but ye are justified in the name of
our Lord Jesus Christ, and by the Spirit of our God._
⭘ SERMON XLVII. The great Duty of Charity recommended.
1 CORINTHIANS xiii. 8. _Charity never faileth._
⭘ SERMON XLVIII. Satan’s Devices.
1 CORINTHIANS ii. 11. _Lest Satan should get an advantage
over us; for we are not ignorant of his devices._
⭘ SERMON XLIX. On Regeneration.
2 CORINTHIANS v. 17. _If any man be in Christ, he is a new
creature._
⭘ SERMON L. Christians, Temples of the living God.
2 CORINTHIANS vi. 16. _Ye are the Temple of the living God._
⭘ SERMON LI. Christ the only Preservative against a Reprobate
Spirit.
2 CORINTHIANS xiii. 5. _Know ye not your ownselves, how that
Jesus Christ is in you, except ye be Reprobates._
⭘ SERMON LII. The heinous Sin of Drunkenness.
EPHESIANS v. 18. _Be not drunk with wine, wherein is excess;
but be filled with the Spirit._
⭘ SERMON LIII. The Power of Christ’s Resurrection.
PHILIPPIANS iii. 10. _That I may know him, and the power of
his resurrection._
⭘ SERMON LIV. Intercession every Christian’s Duty.
1 THESSALONIANS v. 25. _Brethren, pray for us._
⭘ SERMON LV. Persecution every Christian’s Lot.
2 TIMOTHY iii. 12. _Yea, and all that will live godly in
Christ Jesus, shall suffer persecution._
⭘ SERMON LVI. An Exhortation to the People of God not to be
discouraged in their Way, by the Scoffs and Contempt of
wicked Men.
HEBREWS iv. 9. _There remaineth therefore a rest to the
people of God._
⭘ SERMON LVII. Preached before the Governor and Council, and the
House of Assembly, in Georgia, on January 28, 1770.
ZECHARIAH iv. 10. _For who hath despised the day of small
things._
⭘ ♦SERMON LVIII. _Peter_’s Denial of his LORD.
MATTHEW xxvi. 75. _And Peter remembered the words of Jesus,
which said unto him, Before the cock crow twice, thou
shalt deny me thrice: and he went out, and wept bitterly._
⭘ SERMON LIX. The true Way of beholding the LAMB of GOD.
JOHN i. 35, 36. _Again, the next Day after, John stood, and
two of his Disciples; and looking upon Jesus as he walked,
he saith, Behold the LAMB of GOD._
♦ The two following sermons were added after the book had
gone to press and were not included in the original Table
of Contents
SERMON XXXII.
A Penitent Heart, the best _New Year’s Gift_.
LUKE xiii. 3.
_Except ye repent, ye shall all likewise perish._
WHEN we consider how heinous and aggravating our offences are, in
the sight of a just and holy GOD, that they bring down his wrath
upon our heads, and occasion us to live under his indignation; how
ought we thereby to be deterred from evil, or at least engaged to
study to repent thereof, and not commit the same again; but man is so
thoughtless of an eternal state, and has so little consideration of the
welfare of his immortal soul, that he can sin without any thought that
he must give an account of his actions at the day of judgment; or if
he, at times, has any reflections on his behaviour, they do not drive
him to true repentance: he may, for a short time, refrain from falling
into some gross sins which he had lately committed; but then, when the
temptation comes again with power, he is carried away with the lust;
and thus he goes on promising and resolving, and in breaking both his
resolutions and his promises, as fast almost as he has made them. This
is highly offensive to GOD, it is mocking of him. My brethren, when
grace is given us to repent truly, we shall turn wholly unto GOD; and
let me beseech you to repent of your sins, for the time is hastening
when you will have neither time nor call to repent; there is none in
the grave, whither we are going; but do not be afraid, for GOD often
receives the greatest sinner to mercy through the merits of CHRIST
JESUS; this magnifies the riches of his free grace; and should be an
encouragement for you, who are great and notorious sinners, to repent,
for he will have mercy upon you, if you through CHRIST return unto him.
St. _Paul_ was an eminent instance of this; he speaks of himself as
“the chief of sinners,” and he declareth how GOD shewed mercy unto
him. CHRIST loves to shew mercy unto sinners, and if you repent, he
will have mercy upon you. But as no word is more mistaken than that of
repentance, I shall
I. Shew you what the nature of repentance is.
II. Consider the several parts and causes of repentance.
III. I shall give you some reasons, why repentance is necessary
to salvation. And
IV. Exhort all of you, high and low, rich and poor, one with
another, to endeavour after repentance.
I. Repentance, my brethren, in the first place, as to its nature, is
the carnal and corrupt disposition of men being changed into a renewed
and sanctified disposition. A man that has truly repented, is truly
regenerated: it is a different word for one and the same thing; the
motley mixture of the beast and devil is gone; there is, as it were,
a new creation wrought in your hearts. If your repentance is true, you
are renewed throughout, both in soul and body; your understandings are
enlightened with the knowledge of GOD, and of the LORD JESUS CHRIST;
and your wills, which were stubborn, obstinate, and hated all good, are
obedient and conformable to the will of GOD. Indeed, our deists tell
us, that man now has a free will to do good, to love GOD, and to repent
when he will; but indeed, there is no free will in any of you, but to
sin; nay, your free-will leads you so far, that you would, if possible,
pull GOD from his throne. This may, perhaps, offend the Pharisees; but
(it is the truth in CHRIST which I speak, I lie not) every man by his
own natural will hates GOD; but when he is turned unto the LORD, by
evangelical repentance, then his will is changed; then your consciences,
now hardened and benumbed, shall be quickened and awakened; then
your hard hearts shall be melted, and your unruly affections shall be
crucified. Thus, by that repentance, the whole soul will be changed,
you will have new inclinations, new desires, and new habits.
You may see how vile we are by nature, that it requires so great
a change to be made upon us, to recover us from this state of sin,
and therefore the consideration of our dreadful state should make
us earnest with GOD to change our condition, and that change, true
repentance implies; therefore, my brethren, consider how hateful your
ways are to GOD, while you continue in sin; how abominable you are unto
him, while you run into evil: you cannot be said to be christians while
you are hating CHRIST, and his people; true repentance will entirely
change you, the biass of your souls will be changed, then you will
delight in GOD, in CHRIST, in his law, and in his people; you will then
believe that there is such a thing as inward feeling, though now you
may esteem it madness and enthusiasm; you will not then be ashamed of
becoming fools for CHRIST’s sake; you will not regard being scoffed at;
it is not then their pointing after you and crying, “Here comes another
troop of his followers,” will dismay you; no, your soul will abhor
such proceedings, the ways of CHRIST and his people will be your whole
delight.
It is the nature of such repentance to make a change, and the greatest
change as can be made here in the soul. Thus you see what repentance
implies in its own nature; it denotes an abhorrence of all evil, and a
forsaking of it. I shall now proceed
_Secondly_, To shew you the parts of it, and the causes concurring
thereto.
The parts are, sorrow, hatred, and an entire forsaking of sin.
Our sorrow and grief for sin, must not spring merely from a fear
of wrath; for if we have no other ground but that, it proceeds from
self-love, and not from any love to GOD; and if love to GOD is not the
chief motive of your repentance, your repentance is in vain, and not
to be esteemed true.
Many, in our days, think their crying, GOD forgive me! or, LORD have
mercy upon me! or, I am sorry for it! is repentance, and that GOD
will esteem it as such; but, indeed, they are mistaken; it is not the
drawing near to GOD with our lips, while our hearts are far from him,
which he regards. Repentance does not come by fits and starts; no, it
is one continued act of our lives; for as we daily commit sin, so we
need a daily repentance before GOD, to obtain forgiveness for those
sins we commit.
It is not your confessing yourselves to be sinners, it is not knowing
your condition to be sad and deplorable, so long as you continue
in your sins; your care and endeavours should be, to get the heart
thoroughly affected therewith, that you may feel yourselves to be lost
and undone creatures, for CHRIST came to save such as are lost; and if
you are enabled to groan under the weight and burden of your sins, then
CHRIST will ease you and give you rest.
And till you are thus sensible of your misery and lost condition, you
are a servant to sin and to your lusts, under the bondage and command
of Satan, doing his drudgery: thou art under the curse of GOD, and
liable to his judgment. Consider how dreadful thy state will be at
death, and after the day of judgment, when thou wilt be exposed to such
miseries which the ear hath not heard, neither can the heart conceive,
and that to all eternity, if you die impenitent.
But I hope better things of you, my brethren, though I thus speak, and
things which accompany salvation; go to GOD in prayer, and be earnest
with him, that by his Spirit he would convince you of your miserable
condition by nature, and make you truly sensible thereof. O be humbled,
be humbled, I beseech you, for your sins. Having spent so many years in
sinning, what canst thou do less, than be concerned to spend some hours
in mourning and sorrowing for the same, and be humbled before GOD.
Look back into your lives, call to mind thy sins, as many as possible
thou canst, the sins of thy youth, as well as of thy riper years; see
how you have departed from a gracious Father, and wandered in the way
of wickedness, in which you have lost yourselves, the favour of GOD,
the comforts of his Spirit, and the peace of your own consciences; then
go and beg pardon of the LORD, through the blood of the Lamb, for the
evil thou hast committed, and for the good thou hast omitted. Consider,
likewise, the heinousness of thy sins; see what very aggravating
circumstances thy sins are attended with, how you have abused the
patience of GOD, which should have led you to repentance; and when thou
findest thy heart hard, beg of GOD to soften it, cry mightily unto him,
and he will take away thy stony heart, and give thee a heart of flesh.
Resolve to leave all thy sinful lusts and pleasures; renounce, forsake,
and abhor thy old sinful course of life, and serve GOD in holiness and
righteousness all the remaining part of life. If you lament and bewail
past sins, and do not forsake them, your repentance is in vain, you are
mocking of GOD, and deceiving your own soul; you must put off the old
man with his deeds, before you can put on the new man, CHRIST JESUS.
You, therefore, who have been swearers and cursers, you, who have been
harlots and drunkards, you, who have been thieves and robbers, you, who
have hitherto followed the sinful pleasures and diversions of life, let
me beseech you, by the mercies of GOD in CHRIST JESUS, that you would
no longer continue therein, but that you would forsake your evil ways,
and turn unto the LORD, for he waiteth to be gracious unto you, he is
ready, he is willing to pardon you of all your sins; but do not expect
CHRIST to pardon you of sin, when you run into it, and will not abstain
from complying with the temptations; but if you will be persuaded to
abstain from evil and chuse the good, to return unto the LORD, and
repent of your wickedness, he hath promised he will abundantly pardon
you, he will heal your back-slidings, and will love you freely. Resolve
now this day to have done with your sins for ever; let your old ways
and you be separated; you must resolve against it, for there can be
no true repentance without a resolution to forsake it. Resolve for
CHRIST, resolve against the devil and his works, and go on fighting
the LORD’s battles against the devil and his emissaries; attack him in
the strongest holds he has, fight him as men, as christians, and you
will soon find him to be a coward; resist him and he will fly from you.
Resolve, through grace, to do this, and your repentance is half done;
but then take care that you do not ground your resolutions on your own
strength, but in the strength of the LORD JESUS CHRIST; he is the way,
he is the truth, and he is the life; without his assistance you can do
nothing, but through his grace strengthening thee, thou wilt be enabled
do all things; and the more thou art sensible of thy own weakness and
inability, the more ready CHRIST will be to help thee; and what can all
the men of the world do to thee when CHRIST is for thee? thou wilt not
regard what they say against thee, for you will have the testimony of a
good conscience.
Resolve to cast thyself at the feet of CHRIST in subjection to him, and
throw thyself into the arms of CHRIST for salvation by him. Consider,
my dear brethren, the many invitations he has given you to come unto
him, to be saved by him; “GOD has laid on him the iniquity of us all.”
O let me prevail with you, above all things, to make choice of the LORD
JESUS CHRIST; resign yourselves unto him, take him, O take him, upon
his own terms, and whosoever thou art, how great a sinner soever you
have been, this evening, in the name of the great GOD, do I offer JESUS
CHRIST unto thee; as thou valuest thy life and soul refuse him not,
but stir up thyself to accept of the LORD JESUS, take him wholly as he
is, for he will be applied wholly unto you, or else not at all. JESUS
CHRIST must be your whole wisdom, JESUS CHRIST must be your whole
righteousness, JESUS CHRIST must be your whole sanctification, or he
will never be your eternal redemption.
What though you have been ever so wicked and profligate, yet, if you
will now abandon your sins, and turn unto the LORD JESUS CHRIST, thou
shalt have him given to thee, and all thy sins shall be freely forgiven.
O why will you neglect the great work of your repentance? do not defer
the doing of it one day longer, but to-day, even now, take that CHRIST
who is freely offered to you.
Now as to the _causes_ hereof, the first cause is GOD; he is the author,
“we are born of GOD,” GOD hath begotten us, even GOD, the Father of
our LORD JESUS CHRIST; it is he that stirs us up to will and to do of
his own good pleasure: and another cause is, GOD’s free grace; it is
owing to the “riches of his free grace,” my brethren, that we have
been prevented from going down to hell long ago; it is because the
compassions of the LORD fail not, they are new every morning, and fresh
every evening.
Sometimes the instruments are very unlikely: a poor despised minister,
or member of JESUS CHRIST, may, by the power of GOD, be made an
instrument in the hands of GOD, of bringing you to true evangelical
repentance; and this may be done to shew, that the power is not in men,
but that it is entirely owing to the good pleasure of GOD; and if there
has been any good done among many of you, by preaching the word, as
I trust there has, though it was preached in a field, if GOD has met
and owned us, and blessed his word, though preached by an enthusiastic
babbler, a boy, a madman; I do rejoice, yea, and will rejoice, let foes
say what they will. I shall now
_Thirdly_, Shew the reasons why repentance is necessary to salvation.
And this, my brethren, is plainly revealed to us in the word of GOD,
“The soul that does not repent and turn unto the LORD, shall die in
its sins, and their blood shall be required at their own heads.” It is
necessary, as we have sinned, we should repent; for a holy GOD could
not, nor ever can, or will, admit any thing that is unholy into his
presence: this is the beginning of grace in the soul; there must be a
change in heart and life, before there can be a dwelling with a holy
GOD. You cannot love sin and GOD too, you cannot love GOD and mammon;
no unclean person can stand in the presence of GOD, it is contrary to
the holiness of his nature; there is a contrariety between the holy
nature of GOD, and the unholy nature of carnal and unregenerate men.
What communication can there be between a sinless GOD, and creatures
full of sin, between a pure GOD and impure creatures? If you were to
be admitted into heaven with your present tempers, in your impenitent
condition, heaven itself would be a hell to you; the songs of angels
would be as enthusiasm, and would be intolerable to you; therefore you
must have these tempers changed, you must be holy, as GOD is: he must
be your GOD here, and you must be his people, or you will never dwell
together to all eternity. If you hate the ways of GOD, and cannot spend
an hour in his service, how will you think to be easy, to all eternity,
in singing praises to him that sits upon the throne, and to the Lamb
for ever.
And this is to be the employment, my brethren, of all those who are
admitted into this glorious place, where neither sin nor sinner is
admitted, where no scoffer ever can come, without repentance from his
evil ways, a turning unto GOD, and a cleaving unto him: this must be
done, before any can be admitted into the glorious mansions of GOD,
which are prepared for all that love the LORD JESUS CHRIST in sincerity
and truth: repent ye then of all your sins. O my dear brethren, it
makes my blood run cold, in thinking that any of you should not be
admitted into the glorious mansions above. O that it was in my power, I
would place all of you, yea, you my scoffing brethren, and the greatest
enemy I have on earth, at the right-hand of JESUS; but this I cannot
do: however, I advise and exhort you, with all love and tenderness, to
make JESUS your refuge; fly to him for relief; JESUS died to save such
as you; he is full of compassion; and if you go to him, as poor, lost,
undone sinners, JESUS will give you his spirit; you shall live and
reign, and reign and live, you shall love and live, and live and love
with this JESUS to all eternity.
I am, _Fourthly_, to exhort all of you, high and low, rich and poor,
one with another, to repent of all your sins, and turn unto the LORD.
And I shall speak to each of you; for you have either repented, or you
have not, you are believers in CHRIST JESUS, or unbelievers.
And first, you who never have truly repented of your sins, and never
have truly forsaken your lusts, be not offended if I speak plain to
you; for it is love, love to your souls, that constrains me to speak:
I shall lay before you your danger, and the misery to which you are
exposed, while you remain impenitent in sin. And O that this may be a
means of making you fly to CHRIST for pardon and forgiveness.
While thy sins are not repented of, thou art in danger of death, and if
you should die, you would perish for ever. There is no hope of any who
live and die in their sins, but that they will dwell with devils and
damned spirits to all eternity. And how do we know we shall live much
longer: we are not sure of seeing our own habitations this night in
safety. What mean ye then being at ease and pleasure while your sins
are not pardoned. As sure as ever the word of GOD is true, if you die
in that condition, you are shut out of all hope and mercy for ever, and
shall pass into easeless and endless misery.
What is all thy pleasures and diversions worth? They last but for a
moment, they are of no worth, and but of short continuance. And sure it
must be gross folly, eagerly to pursue those sinful lusts and pleasures,
which war against the soul, which tend to harden the heart, and keep us
from closing with the LORD JESUS; indeed, these are destructive of our
peace here, and without repentance, will be of our peace hereafter.
O the folly and madness of this sensual world; sure if there were
nothing in sin but present slavery, it would keep an ingenuous spirit
from it. But to do the devils drudgery! and if we do that, we shall
have his wages, which is eternal death and condemnation; O consider
this, my guilty brethren, you that think it no crime to swear, whore,
drink, or scoff and jeer at the people of GOD; consider how your voices
will then be changed, and you that counted their lives madness, and
their end without honour, shall howl and lament at your own madness
and folly, that should bring you to so much woe and distress. Then you
will lament and bemoan your own dreadful condition; but it will be of
no signification: for he that is now your merciful Saviour, will then
become your inexorable Judge. Now he is easy to be entreated; but then,
all your tears and prayers will be in vain: for GOD hath allotted to
every man a day of grace, a time of repentance, which if he doth not
improve, but neglects and despises the means which are offered to him,
he cannot be saved.
Consider, therefore, while you are going on in a course of sin
and unrighteousness, I beseech you, my brethren, to think of the
consequence that will attend your thus mispending your precious time;
your souls are worth being concerned about: for if you can enjoy all
the pleasures and diversions of life, at death you must leave them;
that will put an end to all your worldly concerns. And will it not
be very deplorable, to have your good things here, all your earthly,
sensual, devilish pleasures, which you have been so much taken up with,
all over: and the thought for how trifling a concern thou hast lost
eternal welfare, will gnaw thy very soul.
Thy wealth and grandeur will stand in no stead; thou canst carry
nothing of it into the other world: then the consideration of thy
uncharitableness to the poor, and the ways thou didst take to obtain
thy wealth, will be a very hell unto thee.
Now you enjoy the means of grace, as the preaching of his word, prayer,
and sacraments; and GOD has sent his ministers out into the fields and
highways, to invite, to woo you to come in; but they are tiresome to
thee, thou hadst rather be at thy pleasures: ere long, my brethren,
they will be over, and you will be no more troubled with them; but then
thou wouldst give ten thousand worlds for one moment of that merciful
time of grace which thou hast abused; then you will cry for a drop of
that precious blood which now you trample under your feet; then you
will wish for one more offer of mercy, for CHRIST and his free grace
to be offered to you again; but your crying will be in vain: for as you
would not repent here, GOD will not give you an opportunity to repent
hereafter: if you would not in CHRIST’s time, you shall not in your
own. In what a dreadful condition will you then be? What horror and
astonishment will possess your souls? Then all thy lies and oaths,
thy scoffs and jeers at the people of GOD, all thy filthy and unclean
thoughts and actions, thy mispent time in balls, plays, and assemblies,
thy spending whole evenings at cards, dice, and masquerades, thy
frequenting of taverns and alehouses, thy worldliness, covetousness,
and thy uncharitableness, will be brought at once to thy remembrance,
and at once charged upon thy guilty soul. And how can you bear the
thoughts of these things? Indeed I am full of compassion towards you,
to think that this should be the portion of any who now hear me. These
are truths, though awful ones; my brethren, these are the truths of
the gospel; and if there was not a necessity for thus speaking, I would
willingly forbear: for it is no pleasing subject to me, any more than
it is to you; but it is my duty to shew you the dreadful consequences
of continuing in sin. I am only now acting the part of a skilful
surgeon, that searches a wound before he heals it: I would shew you
your danger first, that deliverance may be the more readily accepted by
you.
Consider, that however you may be for putting the evil day away from
you, and are now striving to hide your sins, at the day of judgment
there shall be a full discovery of all; hidden things on that day shall
be brought to light; and after all thy sins have been revealed to the
whole world, then you must depart into everlasting fire in hell, which
will not be quenched night and day; it will be without intermission,
without end. O then, what stupidity and senselessness hath possessed
your hearts, that you are not frighted from your sins. The fear of
_Nebuchadnezzar_’s fiery furnace, made men do any thing to avoid it;
and shall not an everlasting fire make men, make you, do any thing to
avoid it?
O that this would awaken and cause you to humble yourselves for your
sins, and to beg pardon for them, that you might find mercy in the LORD.
Do not go away, let not the devil hurry you away before the sermon is
over; but stay, and you shall have a JESUS offered to you, who has made
full satisfaction for all your sins.
Let me beseech you to cast away your transgressions, to strive against
sin, to watch against it, and to beg power and strength from CHRIST,
to keep down the power of those lusts that hurry you on in your sinful
ways.
But if you will not do any of these things, if you are resolved to
sin on, you must expect eternal death to be the consequence; you
must expect to be seized with horror and trembling, with horror and
amazement, to hear the dreadful sentence of condemnation pronounced
against you: and then you will run and call upon the mountains to fall
on you, to hide you from the LORD, and from the fierce anger of his
wrath.
Had you now a heart to turn from your sins unto the living GOD, by
true and unfeigned repentance, and to pray unto him for mercy, in and
through the merits of JESUS CHRIST, there were hope; but at the day of
judgment, thy prayers and tears will be of no signification; they will
be of no service to thee, the Judge will not be entreated by thee: as
you would not hearken to him when he called unto thee, but despised
both him and his ministers, and would not leave your iniquities;
therefore, on that day he will not be entreated, notwithstanding all
thy cries and tears; for GOD himself hath said, “Because I have called,
and you refused; I have stretched out my hand, and no man regarded, but
ye have set at nought all my counsel, and would have none of my reproof;
I will also laugh at your calamity, and mock when your fear cometh as
desolation, and your destruction cometh as a whirlwind; when distress
and anguish cometh upon you, then shall they call upon me, but I will
not answer, they shall seek me early, but they shall not find me.”
Now you may call this enthusiasm and madness; but at that great day, if
you repent not of your sins here, you will find, by woeful experience,
that your own ways were madness indeed; but GOD forbid it should be
left undone till then: seek after the LORD while he is to be found;
call upon him while he is near, and you shall find mercy: repent this
hour, and CHRIST will joyfully receive you.
What say you? Must I go to my Master, and tell him you will not come
unto him, and will have none of his counsels? No; do not send me on so
unhappy an errand: I cannot, I will not tell him any such thing. Shall
not I rather tell him, you are willing to repent and to be converted,
to become new men, and take up a new course of life: this is the only
wise resolution you can make. Let me tell my Master, that you will come
unto, and will wait upon him: for if you do not, it will be your ruin
in time, and to eternity.
You will at death wish you had lived the life of the righteous, that
you might have died his death. Be advised then; consider what is before
you, CHRIST and the world, holiness and sin, life and death: choose
now for yourselves; let your choice be made immediately, and let that
choice be your dying choice.
If you would not chuse to die in your sins, to die drunkards, to die
adulterers, to die swearers and scoffers, &c. live not out this night
in the dreadful condition you are in. Some of you, it may be, may say,
You have not power, you have no strength: but have not you been wanting
to yourselves in such things that were within your power? Have you not
as much power to go to hear a sermon, as to go into a playhouse, or to
a ball, or masquerade? You have as much power to read the Bible, as to
read plays, novels, and romances; and you can associate as well with
the godly, as with the wicked and prophane: this is but an idle excuse,
my brethren, to go on in your sins: and if you will be found in the
means of grace, CHRIST hath promised he will give you strength. While
_Peter_ was preaching, the Holy Ghost fell on all that heard the word:
how then should you be found in the way of your duty? JESUS CHRIST will
then give thee strength; he will put his Spirit within thee; thou shalt
find he will be thy wisdom, thy righteousness, thy sanctification, and
thy redemption. Do but try what a gracious, a kind, and loving Master
he is; he will be a help to thee in all thy burdens: and if the burden
of sin is on thy soul, go to him as weary and heavy laden, and thou
shalt find rest.
Do not say, that your sins are too many and too great to expect to
find mercy: No; be they ever so many, or ever so great, the blood of
the LORD JESUS CHRIST will cleanse you from all sins. GOD’s grace, my
brethren, is free, rich, and sovereign. _Manassah_ was a great sinner,
and yet he was pardoned; _Zaccheus_ was gone far from GOD, and went
out to see CHRIST, with no other view but to satisfy his curiosity;
and yet JESUS met him, and brought salvation to his house. _Manassah_
was an idolater and murderer, yet he received mercy; the other was an
oppressor and extortioner, who had gotten riches by fraud and deceit,
and by grinding the faces of the poor: so did _Matthew_ too, and yet
they found mercy.
Have you been blasphemers and persecutors of the saints and servants
of GOD? So was St. _Paul_, yet he received mercy: Have you been common
harlots, filthy and unclean persons? so was _Mary Magdalene_, and yet
she received mercy: Hast thou been a thief? the thief upon the cross
found mercy. I despair of none of you, however vile and profligate you
have been; I say, I despair of none of you, especially when GOD has had
mercy on such a wretch as I am.
Remember the poor Publican, how he found favour with GOD, when
the proud, self-conceited Pharisee, who, puffed up with his own
righteousness, was rejected. And if you will go to JESUS, as the
poor Publican did, under a sense of your own unworthiness, you shall
find favour as he did: there is virtue enough in the blood of JESUS,
to pardon greater sinners than he has yet pardoned. Then be not
discouraged, but come unto JESUS, and you will find him ready to help
in all thy distresses, to lead thee into all truth, to bring thee from
darkness to light, and from the power of Satan unto GOD.
Do not let the devil deceive you, by telling you, that then all your
delights and pleasures will be over: No; this is so far from depriving
you of all pleasure, that it is an inlet unto unspeakable delights,
peculiar to all who are truly regenerated. The new birth is the very
beginning of a life of peace and comfort; and the greatest pleasantness
is to be found in the ways of holiness.
_Solomon_, who had experience of all other pleasures, yet saith of
the ways of godliness, “That all her ways are ways of pleasantness,
and all her paths are paths of peace.” Then sure you will not let the
devil deceive you; it is all he wants, it is that he aims at, to make
religion appear to be melancholy, miserable, and enthusiastic: but
let him say what he will, give not ear to him, regard him not, for he
always was and will be a liar.
What words, what entreaties shall I use, to make you come unto the
LORD JESUS CHRIST? The little love I have experienced since I have been
brought from sin to GOD, is so great, that I would not be in a natural
state for ten thousand worlds; and what I have felt is but little to
what I hope to feel; but that little love which I have experienced,
is a sufficient buoy against all the storms and tempests of this
boisterous world: and let men and devils do their worst, I rejoice in
the LORD JESUS, yea, and I will rejoice.
And O if you repent and come to JESUS, I would rejoice on your accounts
too; and we should rejoice together to all eternity, when once passed
on the other side of the grave. O come to JESUS. The arms of JESUS
CHRIST will embrace you; he will wash away all your sins in his blood,
and will love you freely.
Come, I beseech you to come unto JESUS CHRIST. O that my words would
pierce to the very soul! O that JESUS CHRIST was formed in you! O that
you would turn to the LORD JESUS CHRIST, that he might have mercy upon
you!
I would speak till midnight, yea, I would speak till I could speak no
more, so it might be a means to bring you to JESUS: let the LORD JESUS
but enter your souls, and you shall find peace which the world can
neither give nor take away. There is mercy for the greatest sinner
amongst you; go unto the LORD as sinners, helpless and undone without
it, and then you shall find comfort in your souls, and be admitted at
last amongst those who sing praises unto the LORD to all eternity.
Now, my brethren; let me speak a word of exhortation to those of you,
who are already brought to the LORD JESUS, who are born again, who
do belong to GOD, to whom it has been given to repent of your sins,
and are cleansed from their guilt; and that is, be thankful to GOD
for his mercies towards you. O admire the grace of GOD, and bless his
name for ever! Are you made alive in CHRIST JESUS? Is the life of GOD
begun in your souls, and have you the evidence thereof? Be thankful
for this unspeakable mercy to you: never forget to speak of his mercy.
And as your life was formerly devoted to sin, and to the pleasures
of the world, let it now be spent wholly in the ways of GOD; and O
embrace every opportunity of doing and of receiving good. Whatsoever
opportunity you have, do it vigorously, do it speedily, do not defer
it. If thou seest one hurrying on to destruction, use the utmost of
thy endeavour to stop him in his course; shew him the need he has of
repentance, and that without it he is lost for ever; do not regard
his despising of you; still go on to shew him his danger: and if thy
friends mock and despise, do not let that discourage you; hold on, hold
out to the end, so you shall have a crown which is immutable, and that
fadeth not away.
Let the love of JESUS to you, keep you also humble; do not be high
minded, keep close unto the LORD, observe the rules which the LORD
JESUS CHRIST has given in his word, and let not the instructions be
lost which you are capable of giving. O consider what reason you have
to be thankful to the LORD JESUS CHRIST for giving you that repentance
you yourselves had need of: a repentance which worketh by love. Now
you find more pleasure in walking with GOD one hour, than in all your
former carnal delights, and all the pleasures of sin. O! the joy you
feel in your own souls, which all the men of this world, and all the
devils in hell, though they were to combine together, could not destroy.
Then fear not their wrath or malice, for through many tribulations we
must enter into glory.
A few days, or weeks, or years more, and then you will be beyond their
reach, you will be in the heavenly _Jerusalem_; there is all harmony
and love, there is all joy and delight; there the weary soul is at rest.
Now we have many enemies, but at death they are all lost; they cannot
follow us beyond the grave: and this is a great encouragement to us not
to regard the scoffs and jeers of the men of this world.
O let the love of JESUS be in your thoughts continually. It was his
dying that brought you life; it was his crucifixion that paid the
satisfaction for your sins; his death, burial, and resurrection that
compleated the work; and he is now in heaven, interceding for you
at the right-hand of his Father. And can you do too much for the
LORD JESUS CHRIST, who has done so much for you? His love to you
is unfathomable. O the height, the depth, the length and breadth of
this love, that brought the King of glory from his throne, to die
for such rebels as we are, when we had acted so unkindly against him,
and deserved nothing but eternal damnation. He came down and took our
nature upon him; he was made of flesh and dwelt among us; he was put
to death on our account; he paid our ransom: surely this should make us
love the LORD JESUS CHRIST; should make us rejoice in him, and not do
as too many do, and as we ourselves have too often, crucify this JESUS
afresh. Let us do all we can, my dear brethren, to honour him.
Come, all of you, come, and behold him stretched out for you; see his
hands and feet nailed to the cross. O come, come, my brethren, and
nail your sins thereto; come, come and see his side pierced; there is a
fountain open for sin, and for uncleanness: O wash, wash and be clean:
come and see his head crowned with thorns, and all for you. Can you
think of a panting, bleeding, dying JESUS, and not be filled with pity
towards him? He underwent all this for you. Come unto him by faith; lay
hold on him: there is mercy for every soul of you that will come unto
him. Then do not delay; fly unto the arms of this JESUS, and you shall
be made clean in his blood.
O what shall I say unto you to make you come to JESUS: I have shewed
you the dreadful consequence of not repenting of your sins: and if
after all I have said, you are resolved to persist, your blood will be
required at your own heads; but I hope better things of you, and things
that accompany salvation. Let me beg of you to pray in good earnest for
the grace of repentance. I may never see your faces again; but at the
day of judgment I will meet you: there you will either bless GOD that
ever you were moved to repentance; or else this sermon, though in a
field, will be as a swift witness against you. Repent, repent therefore,
my dear brethren, as _John the Baptist_, and as our blessed Redeemer
himself earnestly exhorted, and turn from your evil ways, and the LORD
will have mercy on you.
Shew them, O Father, wherein they have offended thee; make them to
see their own vileness, and that they are lost and undone without
true repentance; and O give them that repentance, we beseech of thee,
that they may turn from sin unto thee the living and true GOD. These
things, and whatever else thou seest needful for us, we entreat that
thou wouldst bestow upon us, on account of what the dear JESUS CHRIST
has done and suffered; to whom, with Thyself, and holy Spirit, three
persons, and one GOD, be ascribed, as is most due, all power, glory,
might, majesty, and dominion, now, henceforth, and for evermore, _Amen._
SERMON XXXIII.
The Gospel Supper.
LUKE xiv. 22, 23, 24.
_And the servant said, Lord, it is done as thou hast commanded,
and yet there is room. And the lord said unto the servant, Go
out into the high-ways, and hedges, and compel them to come in,
that my house may be filled. For I say unto you, that none of
those men which were bidden, shall taste of my supper._
THOUGH here is a large and solemn assembly, yet I suppose you are all
convinced, that you are not to live in this world always. May I not
take it for granted, that even the most prophane amongst you, do in
your hearts believe, what the sacred oracles have most clearly revealed,
“That as it is appointed for all men once to die, so after death comes
the judgment?” Yes, I know you believe, that nothing is more certain,
than that we are to “appear before the judgment-seat of CHRIST, to
be rewarded according to the deeds done in the body, whether they
have been good, or whether they have been evil.” And, however hard
the saying may seem to you at the first hearing, yet I cannot help
informing you, that I am thoroughly persuaded, as many will be driven
from that judgment-seat, with a “Depart ye cursed into everlasting
fire,” for pursuing things in themselves lawful, out of a wrong
principle, and in too intense a degree; as for drunkenness, adultery,
fornication, or any other gross enormity whatsoever. Bad as the world
is, blessed be GOD, there are great numbers yet left amongst us, who
either through the restraints of a religious education, or self-love,
and outward reputation, abstain from gross sin themselves, and look
with detestation and abhorrence upon others, who indulge themselves in
it. But then, through an over-eager pursuit after the things of sense
and time, their souls are insensibly lulled into a spiritual slumber,
and by degrees become as dead to GOD, and as deaf to all the gracious
invitations of the gospel, as the most abandoned prodigals. It is
remarkable, therefore, that our Saviour, knowing how desperately
wicked and treacherous the heart of man was, in this, as well as other
respects, after he had cautioned his disciples, and us in them, to
“take heed that their hearts were not at any time overcharged with
surfeiting and drunkenness,” immediately adds, “and the cares (the
immoderate anxious cares) of this life.” For they are of a distracting,
intoxicating nature, and soon overcharge and weigh down the hearts of
the children of men. To prevent or remedy this evil, our LORD, during
the time of his tabernacling here below, spake many parables, but not
one more pertinent, not one, in which the freeness of the gospel-call,
and the frivolous pretences men frame to excuse themselves from
embracing it, and the dreadful doom they incur by so doing, are more
displayed, or set off in livelier colours, than that to which the words
of the text refer. “And the lord said unto the servant, Go out into the
highways and hedges, and compel them to come in, that my house may be
filled: For I say unto you, that none of those that were bidden shall
taste of my supper.”
In order to have a clear view of the occasion, scope, and contents of
the parable, to which these words belong, it is necessary for us to
look back to the very beginning of this chapter. “And it came to pass,
as he went into the house of one of the chief pharisees to eat bread,
on the sabbath day, that they watched him.” The person here spoken
of, as going into this Pharisee’s house, is our blessed Saviour. For
as he came eating and drinking, agreeable to his character, he was
free, courteous and affable to all; and therefore though it was on
the sabbath-day, he accepted an invitation, and went into the house
of one of the chief Pharisees to eat bread, notwithstanding he knew
the Pharisees were his professed enemies, and that they watched him,
hoping to find some occasion to upbraid him, either for his discourse
or behaviour. If the Pharisee into whose house our LORD went, was
one of this stamp, his invitation bespeaks him to be a very ill man,
and may serve to teach us, that much rancour and heart-enmity against
JESUS CHRIST, may be concealed and cloaked under a great and blazing
profession of religion. However, our Saviour was more than a match
for all his enemies, and by accepting this invitation, hath warranted
his ministers and disciples, to comply with the like invitations, and
converse freely about the things of GOD, though those who invite them,
may not have real religion at heart. For how knowest thou, O man, but
thou mayest drop something, that may benefit their souls, and make them
religious indeed? And supposing they should watch thee, watch thou unto
prayer, whilst thou art in their company, and that same JESUS, who went
into this Pharisee’s house, and was so faithful and edifying in his
conversation when there, will enable thee to go and do likewise.
That our LORD’s conversation was not trifling, but such as tended to
the use of edifying, and that he behaved among the guests as a faithful
physician, rather than as a careless, indifferent companion, is evident
from the 7th verse of this chapter, where we are told, that “he marked
how they chose the chief rooms;” or, to speak in our common way, were
desirous of sitting at the upper end of the table. And whether we think
of it or not, the LORD JESUS takes notice of our behaviour, even when
we are going to sit down only at our common meals. Would to GOD, all
that make a profession of real christianity, considered this well!
Religion then would not be so much confined to church, or meeting, but
be brought home to our private houses, and many needless unchristian
compliments be prevented. For (with grief I speak it) is it not too
true, that abundance of professors love, and are too fond of the
uppermost places in houses, as well as synagogues? This was what our
LORD blamed in the guests where he now was. He marked, he took notice,
he looked before he spake (as we should always do, if we would speak
to the purpose) how they chose out the chief rooms. Therefore, though
they were rich in this world’s goods, and were none of his guests, yet
unwilling to suffer the least sin upon them, or lose any opportunity of
giving instruction, he gave them a lecture upon humility, saying unto
them, or directing his discourse to all in general, though probably he
spake to one in particular, who sat near him, and whom, it may be, he
took notice of, as more than ordinarily solicitous in choosing a chief
room, or couch, on which they lay at meals, after the custom of the
_Romans_; “When thou art bidden of any man to a wedding (which seems
to intimate that this was a wedding-feast) sit not down in the highest
room, lest a more honourable man than thou be bidden of him; and he
that bade thee and him come and say to thee, Give this man place; and
thou begin with shame to take the lowest room. But when thou art bidden,
go and sit down in the lowest room; that when he that bade thee cometh,
he may say unto thee, Friend, go up higher: then shalt thou have
worship (or respect) in the presence of them who sit at meat with
thee.” O glorious example of faithfulness and love to souls! How ought
ministers especially, to copy after their blessed Master, and, with
simplicity and godly sincerity, mildly and opportunely rebuke the
faults of the company they are in, though superior to them in outward
circumstances? What rightly informed person, after reading this passage,
can think they teach right and agreeable to the word of GOD in this
respect, who say, we must not, at least need not, reprove natural men?
Surely such doctrine cometh not from above! For are we not commanded,
in any wise, to reprove our neighbour (whether he be a child of GOD
or no) and not to suffer sin upon him? Is it not more than probable,
that all these guests were natural men? And yet our LORD reproved them.
Help us then, O Saviour, in this and every other instance of thy moral
conduct, to walk as thou hast set us an example!
Neither did our LORD stop here; but observing that none but the rich,
the mighty, and the noble, were called to the feast, he took occasion
also from thence, to give even his host (for the best return we make
our friends for their kindness, is to be faithful to their souls) one
of the chief Pharisees, a wholesome piece of advice. “Then said he
also to him that bade him, when thou makest a dinner or a supper, call
not thy friends, nor thy brethren, neither thy kinsmen nor thy rich
neighbours, lest they also bid thee again, and a recompence be made
thee. But when thou makest a feast, call the poor, the maimed, the lame,
the blind, and thou shalt be blessed; for they cannot recompence thee:
For thou shalt be recompenced at the resurrection of the just!” Thus
did our LORD entertain the company. Words spoken in such due season,
how good are they! Would CHRIST’s followers thus exert themselves, and,
when in company, begin some useful discourse for their great master,
they know not what good they might do, and how many might be influenced,
by their good example, to second them in it.
An instance of this we have in the 14th verse: “And when one of them
that sat at meat with him heard these things, he said unto him, Blessed
is he that shall eat bread in the kingdom of GOD.” Happy they who
shall be recompenced at that resurrection of the just, which thou hast
been speaking of. A very pertinent saying this! every way suitable to
persons sitting down to eat bread on earth, which we should never do,
without talking of, and longing for that time, when we shall sit down
and eat bread in the kingdom of heaven. This opened to our LORD a fresh
topic of conversation, and occasioned the parable, which is to be the
more immediate subject of your present meditation. As though he had
said to the person that spoke last, Thou sayest right: blessed are
they indeed, who shall sit down to eat bread in the kingdom of GOD: But
alas! most men, especially you Pharisees, act as if you did not believe
this; and therefore he said unto him, “A certain man made a great
supper, and bade many;” by the certain man making a great supper, we
are to understand GOD the Father, who has made provision for perishing
souls, by the obedience and death of his beloved Son CHRIST JESUS. This
provision is here represented under the character of a supper, because
the _Cæna_ or supper, among the ancients, was their grand meal: Men
could never have made such provision for themselves, or angels for them.
No, our salvation is all from GOD, from the beginning to the end. He
made it, and not we ourselves; and it is wholly owing to the divine
wisdom, and not our own, that we are become GOD’s people, and the
sheep of his pasture. This provision for perishing souls, may be justly
called _great_, because there is rich and ample provision made in the
gospel for a great many souls. For however CHRIST’s flock may be but a
little flock, when asunder, yet when they come all together, they will
be a multitude which no man can number. And it is especially called
_great_, because it was purchased at so great a price, the price of
CHRIST’s most precious blood. And therefore, when the apostle would
exhort the christians to glorify GOD in their souls and bodies, he
makes use of this glorious motive, “That they were bought with a
price.” He does not say what price, but barely a _price_, emphatically
so called; as though all the prices in the world were nothing (as
indeed they are not) when compared to this price of CHRIST’s most
precious blood.
For these reasons, JESUS said in the parable, “A certain man made a
great supper, and bade many, and sent his servant at supper-time, to
say to them that were bidden, Come, for all things are now ready.” He
bade many; the eternal GOD took the _Jews_ for his peculiar people,
under the _Mosaic_ dispensation; and by types, shadows, and prophesies
of the Old Testament, invited them to partake of the glorious
privileges of the gospel. “But at supper-time,” in the fulness of time,
which GOD the Father had decreed from eternity, in the evening of the
world (for which reason the gospel times are called the last times)
“he sent his servant,” CHRIST his Son, here called his servant, because
acting as Mediator he was inferior to the Father; therefore says the
prophet _Isaiah_, “Behold my servant whom I have chosen:” “to say to
them that were bidden,” to the professing _Jews_, called by St. _John_,
“his own,” that is, his peculiar professing people――with this message,
“Come;” repent and believe the gospel. Nothing is required on man’s
part, but to come, or accept of the gospel offer. It is not according
to the old covenant, “Do and live;” but only “come, believe, and thou
shalt be saved.” All things are ready. Nothing is wanting on GOD’s part.
“All things are now ready.” There seems to be a particular emphasis to
be put upon NOW, implying, this was an especial season of grace, and
GOD was now exerting his last efforts, to save lost man. Well then,
if the great GOD be at so great an expence, to make so great a supper,
for perishing creatures, and sends so great a person as his own Son, in
the form of a servant, to invite them to come to it; one would imagine,
that all who heard these glad tidings, should readily say, LORD, lo we
come. But instead of this, we are told, “They all, (the greatest part
of the _Jews_) with one consent began to make excuse.” Conscience told
them they ought to come, and in all probability they had some faint
desire to come; and they had nothing, as we hear of, to object either
against the person who prepared the supper, or the person that invited
them, or the entertainment itself; neither do we hear that they treated
either with contempt, as is the custom of too many in the days wherein
we live. In all probability, they acknowledged all was very good, and
that it was kind in that certain man, to send them such an invitation.
But being very busy, and as they thought very lawfully engaged, they
begun to make excuse.
But the excuses they made, rendered their refusal inexcusable. “The
first said unto him, I have bought a piece of ground, and I must needs
go and see it:” Thou fool, buy a piece of ground, and then go see it!
A prudent man would have gone and seen the ground first, and bought
it afterwards. Why must he _needs_ go? At least, why must he needs go
_now_? The land was his own, could he not therefore have accepted the
invitation to-day, and gone and seen his estate, or plantation, on the
morrow? As he had bought it, he need not fear losing his bargain, by
anothers buying it from him. But notwithstanding all this, there is a
needs must for his going, and therefore says he, “I pray thee, have me
excused,” and improve thy interest with thy master in my behalf. This
was a bad excuse.
The second was rather worse. For what says the evangelist, verse 19?
“And another said, I have bought five yoke of oxen, and I go to prove
them:” One, it seems, had been buying an estate; another, cattle, to
stock an estate already bought; and both equally foolish in making
their bargains. For this second had bought five yoke of oxen, which
must needs cost them a considerable sum, perhaps all he had in the
world, and now he must go and prove them. A wise dealer would have
proved the oxen first, and bought them afterwards: But our Saviour
speaks this, to shew us, that we will trust one another, nay I may add,
the devil himself, more than we will trust GOD.
The excuse which the third makes, is worst of all. “I have married a
wife, and therefore I cannot come.” Had he said, I will not come, he
had spoken the real sentiments of his heart: for it is not so much mens
impotency, as their want of a will, and inclination, that keeps them
from the gospel-feast. But why cannot he come? He has “married a wife.”
Has he so? Why then, by all means he should come. For the supper to
which he was invited, as it should seem, was a wedding-supper, and
would have saved him the trouble of a nuptial entertainment. It was
a great supper, and consequently there was provision enough for him,
and his bride too. And it was made by a great man, who sent out his
servant to bid many, so that he need not have doubted of meeting with a
hearty welcome, though he should bring his wife with him. Or supposing
his wife was unwilling to come, yet as the husband is the head of the
wife, he ought to have laid his commands on her, to accompany him.
For we cannot do better for our yoke-fellows, than to bring them to
the gospel-feast. Or, supposing after all, she would not be prevailed
upon, he ought to have gone without her: for “those that have wives,
must be as though they had none;” and we must not let carnal affection
get such an ascendancy over us, as to be kept thereby from spiritual
entertainments. _Adam_ paid dear for hearkening to the voice of his
wife: and sometimes, unless we forsake wives, as well as houses and
lands, we cannot be the LORD’s disciples.
This then was the reception the servant met with, and such were
the excuses, and answers, that were sent back. And what was the
consequence? “So that servant came (no doubt with a sorrowful heart)
and shewed his LORD these things.” However little it be thought of, yet
ministers must shew the LORD, what success their ministry meets with.
We must shew it to our LORD here. We must spread the case before him
in prayer. We must shew it to our LORD hereafter, before the general
assembly of the whole world. But how dreadful is it, when ministers are
obliged to go upon their knees, crying, “O! my leanness, my leanness!”
and _Elias_-like, to intercede as it were against those, to whom they
would not only have imparted the gospel, but even their own lives. It
is a heart-breaking consideration. But thus it must be; “The servant
came and shewed the LORD these things;” so must we. Well, and what says
the LORD? We are told, verse 21st, that “the master of the house was
angry?” Not with the servant: for though _Israel_ be not gathered, yet
shall CHRIST be glorious; and faithful ministers shall be rewarded,
whether people obey the gospel or not. “We are a sweet savour unto GOD,
whether the word be a savour of life unto life, or a savour of death
unto death.” The master of the house therefore was angry, not with
the servant, but with these-worldly-minded, pleasure-taking refusers
of his gracious invitation; who, in all probability, went to see and
stock their estates, and attend upon their brides, not doubting, but
their excuses would be taken, because they were lawfully employed. And,
indeed, in one sense, their excuses were accepted. For I do not hear
that they were ever invited any more. GOD took them at their word,
though they would not take him at his. They begged to be excused, and
they were excused, as we shall see in the sequel of this parable. Let
us not therefore harden our hearts, as in the day of provocation; “Now
is the accepted time, now is the day of salvation.” But must the feast
want guests? No, if they cannot, or will not come, others shall, and
will. The master of the house therefore being angry, sent the servant
upon a second errand. “Go out quickly into the streets, and lanes
of the city, and bring in hither the poor, and the maimed, and the
halt, and the blind.” Every word bespeaks a spirit of resentment and
importunity. Go out quickly, make no delay, dread no attempt or danger,
into the streets and lanes of the city, and bring in hither, not only
call them, but bring them in (for the master here, to encourage the
servant, assures him of success) the poor, and the maimed, and the halt,
and the blind. This was fulfilled, when JESUS CHRIST, after the gospel
was rejected by the _Jews_, went and invited the _Gentiles_, and when
the publicans and harlots took the kingdom of GOD by a holy violence,
whilst the self-righteous scribes and Pharisees rejected the kingdom
of GOD against themselves. This was also a home reproof to the rich
Pharisee, at whose house the LORD JESUS was, as well as a cutting
lesson to the other guests. For our Saviour would hereby shew them,
that GOD took a quite different method from his host, and was not above
receiving the poor, and halt, and blind, and maimed, to the gospel
supper, though he had called none such to sit down at his table.
Whether the guests resented it or not, we are not told. But if they
were not quite blind, both host and guests might easily see that the
parable was spoken against them. But to proceed,
The servant again returns, but with a more pleasing answer than before,
“Lord, it is done as thou hast commanded, and yet there is room.” The
words bespeak the servant to be full of joy at the thoughts of the
success he had met with. None can tell, but those who experience it,
what comfort ministers have in seeing their labours blest. “Now I live,
(says the apostle) if you stand fast in the LORD. Ye are our joy and
crown of rejoicing in the day of the LORD JESUS.” “Lord, it is done as
thou hast commanded. The poor, and maimed, and halt, and blind, have
been called, and have obeyed the summons, and I have brought them with
me; yet, LORD, thy house, and thy supper is so great, there is room
for more.” Hereby he insinuated that he wanted to be employed again,
in calling more souls; and the more we do, the more may we do for GOD:
“To him that hath, shall be given;” and present success is a great
encouragement to future diligence. Such hints are pleasing to our
Saviour. He delights to see his ministers ready for new work, and
waiting for fresh orders. “The LORD, therefore, we are told, verse 23,
said unto his servant, (the same servant,) Go out into the highways
and hedges, and compel them to come in, that my house may be filled;
24. For I say unto you, that none of those who are bidden, shall taste
of my supper.” O cutting words to those that sat at meat, if they
had hearts to make the application! But glad tidings of great joy to
the publicans, harlots, and Gentiles, who were rejected by the proud
Pharisees, as aliens to the commonwealth of _Israel_, and strangers
to the covenant of promise! This was fulfilled, when our LORD sent
the apostles, not only into the streets and lanes of the city, and
places bordering upon _Jerusalem_ and _Judea_; but when he gave them a
commission to go out into all the world, and preach the gospel to every
creature, _Gentile_ as well as _Jew_; and not only gave them a command,
but blessed their labours with such success, that three thousand were
converted in one day. And I am not without hopes that it will be still
further fulfilled, by the calling of some of you home this day: For
however this parable was spoken originally to the _Jews_, and upon a
particular occasion, as at a feast, yet it is applicable to us, and to
our children, and to as many as are afar off; yea, to as many as the
LORD our GOD shall call. It gives a sanction, methinks, to preaching in
the fields, and other places besides the synagogues; and points out the
reception the gospel meets with in these days, in such a lively manner,
that one would think it had a particular reference to the present age.
For is it not too, too plain, that the gospel-offers, and gospel-grace,
have been slighted, and made light of, by many professors of this
generation? We have been in the churches, telling them, again and again,
that GOD has made a great supper (and has invited many, even them) and
sent us by his providence and his spirit, “to say unto them that were
bidden, Come, for all things are now ready. Believe on the LORD JESUS,
and you shall be saved.” But the generality of the laity have made
light of it, they have given us the hearing, but are too busy in their
farms and their merchandizes, their marrying and giving in marriage,
to come and be blessed in the LORD of life. We have told them, again
and again, that we do not want them to hide themselves from the world,
but to teach them how they may live in, and yet not be of it. But all
will not do. Many of the clergy also (like the letter-learned Scribes
and Pharisees in our Saviour’s time) reject the kingdom of GOD against
themselves, and deny us the use of the pulpits, for no other reason but
because we preach the doctrine of justification in the sight of GOD by
faith alone, and invite sinners to come and taste of the gospel feast
freely, without money and without price.
Whatever they may think, we are persuaded, the great master of the
house is angry with them, for being angry with us without a cause.
He therefore now, by his providence, bids us “Go out quickly into the
streets and lanes of the city, and bring in the poor, and the maimed,
and the halt, and the blind,” or call in the publicans and harlots,
the common cursers and swearers, and sabbath-breakers, and adulterers,
who, perhaps, never entered a church door, or heard that JESUS CHRIST
died for such sinners as they are. We, through grace, have obeyed the
command, we have gone out, though exposed to much contempt for so doing,
and, blessed be GOD, our labour has not been in vain in the LORD. For
many have been made willing in the day of GOD’s power; and, we would
speak it with humility, we can go chearfully to our Saviour, and say,
“It is done, LORD, as thou hast commanded, and yet there is room.” He
is therefore pleased, in spite of all opposition from men or devils,
to continue, and renew, and enlarge our commission; he hath sent us
literally into the highways and hedges; and, I trust, has given us
a commission to compel sinners to come: For, could we speak with the
tongues of men and angels, yet if the LORD did not attend the word
with his power, and sweetly inclined men’s wills to comply with the
gospel-call, we should be as a sounding brass, or a tinkling cymbal.
But this we believe our Saviour will do, for his house must be filled:
every soul for whom he has shed his blood, shall finally be saved, “and
all that the Father hath given him, shall come unto him, and whosoever
cometh unto him he will in no wise cast out.” This comforted our LORD,
when his gospel was rejected by the _Jews_. As though he had said, Well,
tho’ you despise the offers of my grace, yet I shall not shed my blood
in vain; for all that the Father hath given me shall come unto me.
Supported by this consideration, I am not ashamed to come out this
day into the highways and hedges, and to confess that my business
is to call the poor, and the maimed, and the halt, and the blind,
self-condemned, helpless sinners, to the marriage-feast of the
supper of the Lamb. My cry is, Come, believe on the LORD JESUS; throw
yourselves at the footstool of his mercy, and you shall be saved; for
all things are now ready. GOD the Father is ready, GOD the Son is ready,
GOD the Holy Ghost is ready; the blessed angels above are ready, and
the blessed saints below are ready, to welcome you to the gospel-feast.
A perfect and everlasting righteousness is now wrought out by JESUS
CHRIST. GOD, now, upon honourable terms, can acquit the guilty. GOD can
now be just, and yet justify the ungodly. “For he hath made CHRIST to
be sin for us, who knew no sin, that we might be made the righteousness
of GOD in him.” The fatted calf is now killed, and “CHRIST, our
passover, is sacrificed for us.” Come, sinners, and feed upon him in
your hearts by faith, with thanksgiving. For JESUS CHRIST’s sake, do
not with one consent begin to make excuse. Do not let a piece of ground,
five yoke of oxen, or even a wife, keep you from this great supper.
These you may enjoy, as the gifts of GOD, and make use of them for
the Mediator’s glory, and yet be present at the gospel-feast. True and
undefiled religion does not take away, but rather greatly enhances the
comforts of life; and our LORD did not pray that we should be taken out
of the world, but “that we should be delivered from the evil of it.”
O then that you would all, with one consent, say, Lo! we come. Assure
yourselves there is provision enough. For it is a great supper. In our
Father’s house there is bread enough and to spare. And though a great
GOD makes the supper, yet he is as good and condescending as he is
great. Though he be the high and lofty one that inhabiteth eternity,
yet he will dwell with the humble and contrite heart, even with the man
that trembleth at his word. Neither can you complain for want of room;
“for yet there is room. In our Father’s house are many mansions.” If
it was not so, our Saviour would have told us. The grace of CHRIST is
as rich, as free, and as powerful as ever. He is “the same yesterday,
to-day, and for ever.” He is full of grace and truth, and out of his
fulness, all that come to him may receive grace for grace. He giveth
liberally, and upbraideth not. He willeth not the death of a sinner,
but rather that he should believe and live. Come then, all ye halt,
poor, maimed, and blind sinners; take comfort, the LORD JESUS has sent
his servant to call you. It is now supper-time, and a day of uncommon
grace. The day may be far spent. Haste, therefore, and away to the
supper of the Lamb. If you do not come, I know the master will be angry.
And who can stand before him when he is angry? “Harden not therefore
your hearts, as in the day of provocation, as in the day of temptation
in the wilderness.” Do not provoke the LORD to say, “None of those
that were bidden shall taste of my supper.” O dreadful words! Much more
is implied in them than is expressed. It is the same with that in the
psalms, “I sware in my wrath, that they should not enter into my rest.”
And if you do not enter into GOD’s rest, nor taste of CHRIST’s supper,
you must lift up your eyes in torments, where you will have no rest,
and must sup with the damned devils for ever more.
Knowing therefore the terrors of the LORD, we persuade you to haste
away, and make no more frivolous excuses. For there is no excuse
against believing. Perhaps you say, You call to the halt, and maimed,
and blind, and poor. But if we are halt, and maimed, how can we come?
If we are blind, how can we see our way? If we are poor, how can we
expect admission to so great a table? Ah! Happy are ye, if you are
sensible, that you are halt and maimed. For if you feel yourselves so,
and are lamenting it, who knows but whilst I am speaking, GOD may send
his Spirit with the word, and fetch you home? Though you are blind,
JESUS has eye salve to anoint you. Though you are poor, yet you are
welcome to this rich feast. It cost JESUS CHRIST a great price, but
you shall have it gratis. For such as you was it designed. “Blessed
are the poor in spirit, for theirs is the kingdom of heaven.” Rich,
self-righteous, self-sufficient sinners, I know, will scorn both the
feast and its great provider. They have done so already, therefore the
LORD has sent us into the highways and hedges, to bring such poor souls
as you are in. Venture then, my dear friends, and honour GOD, by taking
him at his word. Come to the marriage-feast. Believe me, you will there
partake of most delicious fare.
Tell me, ye that have been made to taste that the LORD is gracious,
will you not recommend this feast to all? Are you not, whilst I am
speaking, ready to cry out, Come all ye that are without, come ye,
obey the call, for we have sat under the Redeemer’s shadow with great
delight, and his fruit has been pleasant to our taste. Whilst I am
speaking, does not the fire kindle, do not your hearts burn with a
desire that others may come and be blessed too? If you are christians
indeed, I know you will be thus minded, and the language of your hearts
will be, LORD, whilst he is calling, let thy Spirit compel them to come
in. O that the LORD may say, _Amen!_ And why should we doubt? Surely
our Saviour will not let me complain this day that I have laboured in
vain, and spent my strength for nought. Methinks I see many desiring
to come. O how shall I compel you to come forwards. I will not use
fire or sword, as the _Papists_ do, by terribly perverting this text
of scripture. But I will tell you of the love of GOD, the love of GOD
in CHRIST, and surely that must compel you, that must constrain you,
whether you will or not. Sinners, my heart is enlarged towards you. I
could fill my mouth with arguments. Consider the greatness of the GOD
who makes the supper. Consider the greatness of the price, wherewith
it was purchased. Consider the greatness of the provision made for
you. What would you have more? Consider GOD’s infinite condescension,
in calling you now, when you might have been in hell, “where the worm
dieth not, and the fire is not quenched.” And that you might be without
excuse, he has sent his servant into the highways and hedges to invite
you there. O that you tasted what I do now! I am sure you would not
want arguments to induce you to come in: No, you would fly to the
gospel-feast, as doves to the windows.
But, poor souls! many of you, perhaps, are not hungry. You do not
feel yourselves halt, or maimed, or blind, and therefore you have no
relish for this spiritual entertainment. Well, be not angry with me for
calling you; be not offended if I weep over you, because you know not
the day of your visitation: If I must appear in judgment as a swift
witness against you, I must. But that thought chills my blood! I cannot
bear it; I feel that I could lay down my life for you. But I am not
willing to go without you. What say you, my dear friends? I would put
the question to you once more, Will you taste of CHRIST’s supper, or
will you not? You shall all be welcome. There is milk at this feast
for babes, as well as meat for strong men, and for persons of riper
years. There is room and provision for high and low, rich and poor,
one with another; and our Saviour will thank you for coming. Amazing
condescension! Astonishing love! The thought of it quite overcomes me.
Help me, help me, O believers, to bless and praise him.
And O! that his love may excite us to come afresh to him, as though
we had never come before! For, though we have been often feasted, yet
our souls will starve, unless we renew our acts of faith, and throw
ourselves, as lost, undone sinners, continually at the feet of CHRIST.
Feeding upon past experiences will not satisfy our souls, any more than
what we did eat yesterday will sustain our bodies to-day. No, believers
must look for fresh influences of divine grace, and beg of the LORD to
water them every moment. The parable therefore speaks to saints as well
as sinners. Come ye to the marriage-feast; you are as welcome now as
ever. And may GOD set your souls a longing for that time when we shall
sit down and eat bread in the kingdom of heaven! There we shall have
full draughts of divine love, and enjoy the glorious Emmanuel for ever
more. Even so, LORD JESUS, _Amen._
SERMON XXXIV.
The Pharisee and Publican.
LUKE xviii. 14.
_I tell you, this man went down to his house justified rather
than the other: For every one that exalteth himself, shall be
abased, and he that humbleth himself, shall be exalted._
THOUGH there be some who dare to deny the LORD JESUS, and disbelieve
the revelation he has been pleased to give us, and thereby bring upon
themselves swift destruction; yet I would charitably hope there are but
few if any such among you, to whom I am now to preach the kingdom of
GOD. Was I to ask you, how you expect to be justified in the sight of
an offended GOD? I suppose you would answer, only for the sake of our
LORD JESUS CHRIST. But, was I to come more home to your consciences, I
fear that most would make the LORD JESUS but in part their Saviour, and
go about, as it were, to establish a righteousness of their own. And
this is not thinking contrary to the rules of christian charity: for
we are all self-righteous by nature; it is as natural for us to turn to
a covenant of works, as for the sparks to fly upwards. We have had so
many legal and so few free-grace preachers, for these many years, that
most professors now seem to be settled upon their lees, and rather
deserve the title of _Pharisees_ than christians.
Thus it was with the generality of the people during the time of our
LORD’s public ministration: and therefore, in almost all his discourses,
he preached the gospel to poor sinners, and denounced terrible woes
against proud self-justiciaries. The parable, to which the words of
the text belong, looks both these ways: For the evangelist informs
us (verse 9.) that our LORD “spake it unto certain who trusted in
themselves that they were righteous, and despised others.” And a
notable parable it is; a parable worthy of your most serious attention.
“He that hath ears to hear, let him hear,” what JESUS CHRIST speaks to
all visible professors in it.
Verse 10. “Two men went up to the temple to pray (and never two men of
more opposite characters) the one a Pharisee and the other a Publican.”
The Pharisees were the strictest sect among the _Jews_. “I was of the
strictest sect, of the Pharisees,” says _Paul_. They prayed often;
not only so, but they made long prayers; and, that they might appear
extraordinary devout, they would pray at the corners of the street,
where two ways met, that people going or coming, both ways, might see
them. “They made broad (as our LORD informs us) the borders of their
phylacteries,” they had pieces of parchment sown to their long robes,
on which some parts of the Scripture were written, that people might
from thence infer, that they were lovers of the law of GOD. They were
so very punctual and exact in outward purifications, that they washed
at their going out and coming in. They held the washing of pots, brazen
vessels and tables, and many other such-like things they did. They were
very zealous for the traditions of the fathers, and for the observation
of the rites and ceremonies of the church, notwithstanding they
frequently made void the law of GOD by their traditions. And they were
so exceedingly exact in the outward observation of the sabbath, that
they condemned our LORD for making a little clay with his spittle; and
called him a sinner, and said, he was not of GOD, because he had given
sight to a man born blind, on the sabbath-day. For these reasons they
were had in high veneration among the people, who were sadly misled by
these blind guides: they had the uppermost places in the synagogues,
and greetings in the market-places (which they loved dearly) and were
called of men, _Rabbi_; in short, they had such a reputation for piety,
that it became a proverb among the _Jews_, that, if there were but two
men saved, the one of them must be a Pharisee.
As for the Publicans, it was not so with them. It seems they were
sometimes _Jews_, or at least proselytes of the gate; for we find one
here coming up to the temple; but for the generality, I am apt to think
they were _Gentiles_; for they were gatherers of the _Roman_ taxes, and
used to amass much wealth (as appears by the confession of _Zaccheus_,
one of the chief of them) by wronging men with false accusations. They
were so universally infamous, that our LORD himself tells his disciples,
“the excommunicated man should be to them as a heathen man, or a
Publican.” And the Pharisees thought it a sufficient impeachment of our
LORD’s character, that he was a friend to Publicans and sinners, and
went to sit down with them at meat.
But, however they disagreed in other things, they agreed in this, that
public worship is a duty incumbent upon all: for they both came up to
the temple. The very heathens were observers of temple-worship. We have
very early notice of mens sacrificing to, and calling upon the name
of the LORD, in the Old Testament; and I find it no where contradicted
in the New. Our LORD, and his apostles, went up to the temple; and we
are commanded by the apostle, “not to forsake the assembling ourselves
together,” as the manner of too many is in our days; and such too, as
would have us think well of them, though they seldom or never tread
the courts of the LORD’s house. But, though our devotions begin in
our closets, they must not end there. And, if people never shew their
devotions abroad, I must suspect they have little or none at home.
“Two men went up to the temple.” And what went they thither for? Not
(as multitudes amongst us do) to make the house of GOD a house of
merchandize, or turn it into a den of thieves; much less to ridicule
the preacher, or disturb the congregation; no, they came to the temple,
says our LORD, “to pray.” Thither should the tribes of GOD’s spiritual
_Israel_ go up, to talk with, and pour out their hearts before the
mighty GOD of _Jacob_.
“Two men went up to the temple to pray.” I fear one of them forgot
his errand. I have often been at a loss what to call the _Pharisee_’s
address; it certainly does not deserve the name of a prayer: he may
rather be said to come to the temple to _boast_, than to pray; for I do
not find one word of confession of his original guilt; not one single
petition for pardon of his past actual sins, or for grace to help and
assist him for the time to come: he only brings to GOD, as it were, a
reckoning of his performances; and does that, which no flesh can justly
do, I mean, glory in his presence.
Verse 11. “The Pharisee stood, and prayed thus with himself; GOD, I
thank thee that I am not as other men are, extortioners, unjust,
adulterers, or even as this Publican.”
Our LORD first takes notice of his posture; “the Pharisee _stood_,” he
is not to be condemned for that; for standing, as well as kneeling, is
a proper posture for prayer. “When you stand praying,” says our LORD;
though sometimes our LORD kneeled, nay, lay flat on his face upon the
ground; his apostles also kneeled, as we read in the _Acts_, which has
made me wonder at some, who are so bigotted to standing in family, as
well as public prayer, that they will not kneel, notwithstanding all
kneel that are around them. I fear there is something of the Pharisee
in this conduct. Kneeling and standing are indifferent, if the knee of
the soul be bent, and the heart upright towards GOD. We should study
not to be particular in indifferent things, lest we offend weak minds.
What the Pharisee is remarked for, is his “standing by himself:” for
the words may be rendered, he stood by himself, upon some eminent
place, at the upper part of the temple, near the Holy of holies, that
the congregation might see what a devout man he was: or it may be
understood as we read it, he prayed by himself, or of himself, out of
his own heart; he did not pray by form; it was an extempore prayer:
for there are many Pharisees that pray and preach too, extempore. I
do not see why these may not be acquired, as well as other arts and
sciences. A man, with a good elocution, ready turn of thought, and good
memory, may repeat his own or other mens sermons, and, by the help of
a _Wilkins_ or _Henry_, may pray seemingly excellently well, and yet
not have the least grain of true grace in his heart; I speak this, not
to cry down extempore prayer, or to discourage those dear souls who
really pray by the spirit; I only would hereby give a word of reproof
to those who are so bigotted to extempore prayer, that they condemn, at
least judge, all that use forms, as though not so holy and heavenly, as
others who pray without them. Alas! this is wrong. Not every one that
prays extempore is a spiritual, nor every one that prays with a form, a
formal man. Let us not judge one another; let not him that uses a form,
judge him that prays extempore, on that account; and let not him that
prays extempore, despise him who uses a form.
“The Pharisee stood, and prayed thus by himself.” Which may signify
also praying inwardly in his heart; for there is a way (and that an
excellent one too) of praying when we cannot speak; thus _Anna_ prayed,
when she spoke not aloud, only her lips moved. Thus GOD says to _Moses_,
“Why criest thou?” when, it is plain, he did not speak a word. This
is what the apostle means by the “spirit making intercession (for
believers) with groanings which cannot be uttered.” For there are
times when the soul is too big to speak; when GOD fills it as it were,
and overshadows it with his presence, so that it can only fall down,
worship, adore, and lye in the dust before the LORD. Again, there is
a time when the soul is benumbed, barren and dry, and the believer
has not a word to say to his heavenly Father; and then the heart only
can speak. And I mention this for the encouragement of weak christians,
who think they never are accepted but when they have a flow of words,
and fancy they do not please GOD at the bottom, for no other reason but
because they do not please themselves. Such would do well to consider,
that GOD knows the language of the heart, and the mind of the spirit;
and that we make use of words, not to inform GOD, but to affect
ourselves. Whenever therefore any of you find yourselves in such a
frame, be not discouraged: offer yourselves up in silence before GOD,
as clay in the hands of the potter, for him to write and stamp his own
divine image upon your souls. But I believe the Pharisee knew nothing
of this way of prayer: he was self-righteous, a stranger to the divine
life; and therefore either of the former explanations may be best put
upon these words.
“He stood, and prayed thus with himself; GOD, I thank thee that I
am not as other men are, extortioner, unjust, adulterer, or even as
this Publican.” Here is some appearance of devotion, but it is only
in appearance. To thank GOD that we are not extortioners, unjust,
adulterers, and as wicked in our practices as other men are, is
certainly meet, right, and our bounden duty: for whatever degrees
of goodness there may be in us, more than in others, it is owing to
GOD’s restraining, preventing, and assisting grace. We are all equally
conceived and born in sin; all are fallen short of the glory of GOD,
and liable to all the curses and maledictions of the law; so that “he
who glorieth, must glory only in the LORD.” For none of us have any
thing which we did not receive; and whatever we have received, we did
not in the least merit it, nor could we lay the least claim to it on
any account whatever: we are wholly indebted to free grace for all. Had
the Pharisee thought thus, when he said, “GOD, I thank thee that I am
not as other men are,” it would have been an excellent introduction to
his prayer: but he was a free-willer, as well as self-righteous (for
he that is one must be the other) and thought by his own power and
strength, he had kept himself from these vices. And yet I do not see
what reason he had to trust in himself that he was righteous, merely
because he was not an extortioner, unjust, adulterer; for all this
while he might be, as he certainly was (as is also every self-righteous
person) as proud as the devil. But he not only boasts, but lies before
GOD (as all self-justiciaries will be found liars here or hereafter.)
He thanks GOD that he was not unjust: but is it not an act of the
highest injustice to rob GOD of his prerogative? is it not an act of
injustice to judge our neighbour? and yet of both these crimes this
self-righteous vaunter is guilty. “Even as this Publican!” He seems
to speak with the utmost disdain; this Publican! Perhaps he pointed
at the poor man, that others might treat him with the like contempt.
Thou proud, confident boaster, what hadst thou to do with that poor
Publican? supposing other Publicans were unjust, and extortioners,
did it therefore follow that he must be so? or, if he had been such
a sinner, how knowest thou but he has repented of those sins? His
coming up to the temple to pray, is one good sign of a reformation at
least. Thou art therefore inexcusable, O Pharisee, who thus judgest the
Publican: for thou that judgest him to be unjust, art, in the very act
of judging, unjust thyself: thy sacrifice is only the sacrifice of a
fool.
We have seen what the Pharisee’s negative goodness comes to; I think,
nothing at all. Let us see how far his positive goodness extends; for,
if we are truly religious, we shall not only eschew evil, but also do
good: “I fast twice in the week, I give tithes of all that I possess.”
The Pharisee is not here condemned for his fasting, for fasting is a
christian duty; “when you fast,” says our LORD, thereby taking it for
granted that his disciples would fast. And “when the bridegroom shall
be taken away, then shall they fast in those days.” “In fasting often,”
says the apostle. And all that would not be cast-aways, will take care,
as their privilege, without legal constraint, to “keep their bodies
under, and bring them into subjection.” The Pharisee is only condemned
for making a righteousness of his fasting, and thinking that GOD would
accept him, or that he was any better than his neighbours, merely on
account of his fasting: this is what he was blamed for. The Pharisee
was not to be discommended for fasting twice in a week; I wish some
christians would imitate him more in this: but to depend on fasting
in the least, for his justification in the sight of GOD, was really
abominable. “I give tithes of all that I possess.” He might as well
have said, I pay tithes. But self-righteous people (whatever they may
say to the contrary) think they give something to GOD. “I give tithes
of all that I possess:” I make conscience of giving tithes, not only of
all that the law requires, but of my mint, annise, and cummin, of all
things whatsoever I possess; this was well; but to boast of such things,
or of fasting, is pharisaical and devilish. Now then let us sum up all
the righteousness of this boasting Pharisee, and see what little reason
he had to trust in himself, that he was righteous, or to despise others.
He is not unjust (but we have only his bare word for that, I think
I have proved the contrary;) he is no adulterer, no extortioner; he
fasts twice in the week, and gives tithes of all that he possesses; and
all this he might do, and a great deal more, and yet be a child of the
devil: for here is no mention made of his loving the LORD his GOD with
all his heart, which was the “first and great commandment of the law;”
here is not a single syllable of inward religion; and he was not a true
_Jew_, who was only one outwardly. It is only an outside piety at the
best; inwardly he is full of pride, self-justification, free-will and
great uncharitableness.
Were not the Pharisees, do you think, highly offended at this
character? for they might easily know it was spoken against them. And
though, perhaps, some of you may be offended at me, yet, out of love,
I must tell you, I fear this parable is spoken against many of you:
for are there not many of you, who go up to the temple to pray, with no
better spirit than this Pharisee did? And because you fast, it may be
in the _Lent_, or every _Friday_, and because you do no body any harm,
receive the sacrament, pay tithes, and give an alms now and then; you
think that you are safe, and trust in yourselves that you are righteous,
and inwardly despise those, who do not come up to you in these outward
duties? this, I am persuaded, is the case of many of you, though, alas!
it is a desperate one, as I shall endeavour to shew at the close of
this discourse.
Let us now take a view of the Publican, verse 13. “And the Publican
standing afar off, would not lift up so much as his eyes unto heaven,
but smote upon his breast, saying, GOD be merciful to me a sinner.”
“The Publican standing afar off:” Perhaps in the outward court of the
temple, conscious to himself that he was not worthy to approach the
Holy of holies; so conscious and so weighed down with a sense of his
own unworthiness, that he would not so much as lift up his eyes unto
heaven, which he knew was GOD’s throne. Poor heart! what did he feel
at this time! none but returning Publicans, like himself, can tell.
Methinks I see him standing afar off, pensive, oppressed, and even
overwhelmed with sorrow; sometimes he attempts to look up; but then,
thinks he, the heavens are unclean in GOD’s sight, and the very angels
are charged with folly; how then shall such a wretch as I dare to
lift up my guilty head! And to shew that his heart was full of holy
self-resentment, and that he sorrowed after a godly sort, he smote upon
his breast; the word in the original implies, that he _struck hard_
upon his breast: he will lay the blame upon none but his own wicked
heart. He will not, like unhumbled _Adam_, tacitly lay the fault of
his vileness upon GOD, and say, The passions which thou gavest me,
they deceived me, and I sinned: he is too penitent thus to reproach
his Maker; he smites upon his breast, his treacherous, ungrateful,
desperately wicked breast; a breast now ready to burst: and at length,
out of the abundance of his heart, I doubt not, with many tears, he at
last cries out, “GOD be merciful to me a sinner.” Not, GOD be merciful
to yonder proud Pharisee: he found enough in himself to vent his
resentment against, without looking abroad upon others. Not, GOD be
merciful to me a saint; for he knew “all his righteousnesses were but
filthy rags.” Not, GOD be merciful to such or such a one; but, GOD be
merciful to me, even to me a sinner, a sinner by birth, a sinner in
thought, word, and deed; a sinner as to my person, a sinner as to all
my performances; a sinner in whom is no health, in whom dwelleth no
good thing; a sinner, poor, miserable, blind and naked, from the crown
of the head to the sole of the feet, full of wounds, and bruises, and
putrifying sores; a self-accused, self-condemned sinner. What think
you? would this Publican have been offended if any minister had told
him that he deserved to be damned? would he have been angry, if any one
had told him, that by nature he was half a devil and half a beast? No:
he would have confessed a thousand hells to have been his due, and that
he was an earthly, devilish sinner. He felt now what a dreadful thing
it was to depart from the living GOD: he felt that he was inexcusable
every way; that he could in nowise, upon account of any thing in
himself, be justified in the sight of GOD; and therefore lays himself
at the feet of sovereign mercy, “GOD be merciful to me a sinner.” Here
is no confidence in the flesh, no plea fetched from fasting, paying
tithes, or the performance of any other duty; here is no boasting that
he was not an extortioner, unjust, or an adulterer. Perhaps he had been
guilty of all these crimes, at least he knew he would have been guilty
of all these, had he been left to follow the devices and desires of his
own heart; and therefore, with a broken and contrite spirit, he cries
out, “GOD be merciful to me a sinner.”
This man came up to the temple to pray, and he prayed indeed. And a
broken and contrite heart GOD will not despise. “I tell you,” says our
LORD, I who lay in the bosom of the Father from all eternity; I who am
GOD, and therefore know all things; I who can neither deceive, nor be
deceived, whose judgment is according to right; I tell you, whatever
you may think of it, or think of me for telling you so, “this man,”
this Publican, this despised, sinful, but broken-hearted man, “went
down to his house justified (acquitted, and looked upon as righteous
in the sight of GOD) rather than the other.”
Let Pharisees take heed that they do not pervert this text: for when
it is said, “This man went down to his house justified rather than
the other,” our LORD does not mean that both were justified, and that
the Publican had rather more justification than the Pharisee: but
it implies, either that the Publican was actually justified, but the
Pharisee was not; or, that the Publican was in a better way to receive
justification, than the Pharisee; according to our LORD’s saying, “The
Publicans and Harlots enter into the kingdom of heaven before you.”
That the Pharisee was not justified is certain, for “GOD resisteth the
proud;” and that the Publican was at this time actually justified (and
perhaps went home with a sense of it in his heart) we have great reason
to infer from the latter part of the text, “For every one that exalteth
himself shall be abased, and he that humbleth himself shall be exalted.”
The parable therefore now speaks to all who hear me this day: for that
our LORD intended it for our learning, is evident, from his making such
a general application; “For every one that exalteth himself shall be
abased, and he that humbleth himself shall be exalted.”
The parable of the Publican and Pharisee, is but as it were a glass,
wherein we may see the different disposition of all mankind; for all
mankind may be divided into two general classes. Either they trust
wholly in themselves, or in part, that they are righteous, and then
they are Pharisees; or they have no confidence in the flesh, are
self-condemned sinners, and then they come under the character of the
Publican just now described. And we may add also, that the different
reception these men met with, points out to us in lively colours, the
different treatment the self-justiciary and self-condemned criminal
will meet with at the terrible day of judgment: “Every one that exalts
himself shall be abased, but he that humbleth himself shall be exalted.”
“Every one,” without exception, young or old, high or low, rich or
poor (for GOD is no respecter of persons) “every one,” whosoever he
be, that exalteth himself, and not free-grace; every one that trusteth
in himself that he is righteous, that rests in his duties, or thinks
to join them with the righteousness of JESUS CHRIST, for justification
in the sight of GOD, though he be no adulterer, no extortioner, though
he be not outwardly unjust, nay, though he fast twice in the week, and
gives tithes of all that he possesses; yet shall he be abased in the
sight of all good men who know him here, and before men and angels, and
GOD himself, when JESUS CHRIST comes to appear in judgment hereafter.
How low, none but the almighty GOD can tell. He shall be abased to live
with devils, and make his abode in the lowest hell for evermore.
Hear this, all ye self-justiciaries, tremble, and behold your doom!
a dreadful doom, more dreadful than words can express, or thought
conceive! If you refuse to humble yourselves, after hearing this
parable, I call heaven and earth to witness against you this day,
that GOD shall visit you with all his storms, and pour all the vials
of his wrath upon your rebellious heads; you exalted yourselves here,
and GOD shall abase you hereafter; you are as proud as the devil,
and with devils shall you dwell to all eternity. “Be not deceived,
GOD is not mocked;” he sees your hearts, he knows all things. And,
notwithstanding you may come up to the temple to pray, your prayers
are turned into sin, and you go down to your houses unjustified, if you
are self-justiciaries; and do you know what it is to be unjustified?
why, if you are unjustified, the wrath of GOD abideth upon you; you
are in your blood; all the curses of the law belong to you: cursed are
you when you go out, cursed are you when you come in; cursed are your
thoughts, cursed are your words, cursed are your deeds; every thing you
do, say, or think, from morning to night, is only one continued series
of sin. However highly you may be esteemed in the sight of men, however
you may be honoured with the uppermost seats in the synagogues, in
the church militant, you will have no place in the church triumphant.
“Humble yourselves therefore under the mighty hand of GOD:” pull down
every self-righteous thought, and every proud imagination, that now
exalteth itself against the perfect, personal, imputed righteousness of
the dear LORD JESUS: “For he (and he alone) that humbleth himself shall
be exalted.”
He that humbleth himself, whatever he be: if, instead of fasting twice
in the week, he has been drunk twice in the week; if, instead of giving
tithes of all that he possesses, he has cheated the minister of his
tithes, and the king of his taxes; notwithstanding he be unjust, an
extortioner, an adulterer, nay, notwithstanding the sins of all mankind
center and unite in him; yet, if through grace, like the Publican, he
is enabled to humble himself, he shall be exalted; not in a temporal
manner; for christians must rather expect to be abased, and to have
their names cast out as evil, and to lay down their lives for CHRIST
JESUS in this world: but he shall be exalted in a spiritual sense; he
shall be freely justified from all his sins by the blood of JESUS; he
shall have peace with GOD, a peace which passeth all understanding;
not only peace, but joy in believing; he shall be translated from the
kingdom of Satan, to the kingdom of GOD’s dear Son: he shall dwell in
CHRIST, and CHRIST in him: he shall be one with CHRIST, and CHRIST one
with him: he shall drink of divine pleasures, as out of a river: he
shall be sanctified throughout in spirit, soul and body; in one word,
he shall be filled with all the fulness of GOD. Thus shall the man that
humbleth himself be exalted here; but O, how high shall he be exalted
hereafter! as high as the highest heavens, even to the right-hand of
GOD: there he shall sit, happy both in soul and body, and judge angels;
high, out of the reach of all sin and trouble, eternally secure from
all danger of falling. O sinners, did you but know how highly GOD
intends to exalt those who humble themselves, and believe in JESUS,
surely you would humble yourselves, at least beg of GOD to humble you;
for it is he that must strike the rock of your hearts, and cause floods
of contrite tears to flow therefrom. O that GOD would give this sermon
such a commission, as he once gave to the rod of _Moses_! I would
strike you through and through with the rod of his word, until each of
you was brought to cry out with the poor Publican, “GOD be merciful to
me a sinner.” What pleasant language would this be in the ears of the
LORD of Sabbaoth!
Are there no poor sinners among you? what, are you all Pharisees?
Surely, you cannot bear the thoughts of returning home unjustified; can
you? what if a fit of the apoplexy should seize you, and your souls be
hurried away before the awful Judge of quick and dead? what will you do
without CHRIST’s righteousness? if you go out of the world unjustified,
you must remain so for ever. O that you would humble yourselves! then
would the LORD exalt you; it may be, that, whilst I am speaking, the
LORD might justify you freely by his grace. I observed, that perhaps
the Publican had a sense of his justification before he went from
the temple, and knew that his pardon was sealed in heaven: and who
knows but you may be thus exalted before you go home, if you humble
yourselves? O what peace, love and joy, would you then feel in your
hearts! you would have a heaven upon earth. O that I could hear any
of you say (as I once heard a poor sinner, under my preaching, cry
out) _He is come, He is come!_ How would you then, like him, extol a
precious, a free-hearted CHRIST! how would you magnify him for being
such a friend to Publicans and sinners? greater love can no man shew,
than to lay down his life for a friend; but CHRIST laid down his life
for his enemies, even for you, if you are enabled to humble yourselves,
as the Publican did. Sinners, I know not how to leave off talking with
you; I would fill my mouth with arguments, I would plead with you.
“Come, let us reason together;” though your sins be as scarlet, yet,
if you humble yourselves, they shall be as white as snow. One act
of true faith in CHRIST, justifies you for ever and ever; he has not
promised you what he cannot perform; he is able to exalt you: for GOD
hath exalted, and given him a name above every name, that at the name
of JESUS every knee shall bow; nay, GOD hath exalted him to be not
only a Prince, but a Saviour. May he be a Saviour to you! and then I
shall have reason to rejoice; in the day of judgment, that I have not
preached in vain, nor laboured in vain.
SERMON XXXV.
The Conversion of _Zaccheus_.
LUKE xix. 9, 10.
_And JESUS said unto him, This day is salvation come to this
house; forasmuch as he also is the Son of Abraham. For the Son
of man is come to seek and to save that which was lost._
SALVATION, every where through the whole scripture, is said to be the
free gift of GOD, through JESUS CHRIST our LORD. Not only free, because
GOD is a sovereign agent, and therefore may withhold it from, or confer
it on, whom he pleaseth; but free, because there is nothing to be
found in man, that can any way induce GOD to be merciful unto him. The
righteousness of JESUS CHRIST is the sole cause of our finding favour
in GOD’s sight: this righteousness apprehended by faith (which is also
the gift of GOD) makes it our own; and this faith, if true, will work
by love.
These are parts of those glad tidings which are published in the gospel;
and of the certainty of them, next to the express word of GOD, the
experience of all such as have been saved, is the best, and, as I take
it, the most undoubted proof. That GOD might teach us every way, he has
been pleased to leave upon record many instances of the power of his
grace exerted in the salvation of several persons, that we, hearing how
he dealt with them, might from thence infer the manner we must expect
to be dealt with ourselves, and learn in what way we must look for
salvation, if we truly desire to be made partakers of the inheritance
with the saints in light.
The conversion of the person referred to in the text, I think, will be
of no small service to us in this matter, if rightly improved. I would
hope, most of you know who the person is, to whom the LORD JESUS speaks;
it is the publican _Zaccheus_, to whose house the blessed JESUS said,
salvation came, and whom he pronounces a Son of _Abraham_.
It is my design (GOD helping) to make some remarks upon his conversion
recorded at large in the preceding verses, and then to inforce the
latter part of the text, as an encouragement to poor undone sinners to
come to JESUS CHRIST. “For the Son of man is come, to seek and to save
that which was lost.”
The evangelist _Luke_ introduces the account of this man’s conversion
thus, verse 1. “And JESUS entered and passed through _Jericho_.” The
holy JESUS made it his business to go about doing good. As the sun
in the firmament is continually spreading his benign, quickening,
and cheering influences over the natural; so the Son of righteousness
arose with healing under his wings, and was daily and hourly diffusing
his gracious influences over the moral world. The preceding chapter
acquaints us of a notable miracle wrought by the holy JESUS, on poor
blind _Bartimeus_; and in this, a greater presents itself to our
consideration. The evangelist would have us take particular notice of
it; for he introduces it with the word “behold:” “and behold, there was
a man named _Zaccheus_, who was the chief among the _Publicans_, and he
was rich.”
Well might the evangelist usher in the relation of this man’s
conversion with the word “behold!” For, according to human judgment,
how many unsurmountable obstacles lay in the way of it! Surely no one
will say there was any fitness in _Zaccheus_ for salvation; for we
are told that he was a _Publican_, and therefore in all probability
a notorious sinner. The _Publicans_ were gatherers of the _Roman_
taxes; they were infamous for their abominable extortion; their very
name therefore became so odious, that we find the _Pharisees_ often
reproached our LORD, as very wicked, because he was a friend unto and
sat down to meat with them. _Zaccheus_ then, being a _Publican_, was
no doubt a sinner; and, being chief among the _Publicans_, consequently
was chief among sinners. Nay, “he was rich.” One inspired apostle has
told us, that “not many mighty, not many noble are called.” Another
saith, “GOD has chosen the poor of this world, rich in faith.” And
he who was the Maker and Redeemer of the apostles, assures us, “that
it is easier for a camel, (or cable-rope) to go through the eye of a
needle, than for a rich man to enter into the kingdom of GOD.” Let not
therefore the rich glory in the multitude of their riches.
But rich as he was, we are told, verse 3. that “he sought to see
JESUS.” A wonder indeed! The common people heard our LORD gladly, and
the poor received the gospel. The multitude, the οχλες, the mob, the
people that knew not the law, as the proud high-priests called them,
used to follow him on foot into the country; and sometimes staid with
him three days together to hear him preach: But did the rich believe or
attend on him? No. Our LORD preached up the doctrine of the cross; he
preached too searching for them, and therefore they counted him their
enemy, persecuted and spoke all manner of evil against him falsly.
Let not the ministers of CHRIST marvel, if they meet with the like
treatment from the rich men of this wicked and adulterous generation.
I should think it no scandal (supposing it true) to hear it affirmed,
that none but the poor attended my ministry. Their souls are as
precious to our LORD JESUS CHRIST, as the souls of the greatest men.
They were the poor that attended him in the days of his flesh: these
are they whom he hath chosen to be rich in faith, and to be the
greatest in the kingdom of heaven. Were the rich in this world’s goods
generally to speak well of me, wo be unto me; I should think it a
dreadful sign that I was only a wolf in sheep’s clothing, that I spoke
peace, peace, when there was no peace, and prophesied smoother things
than the gospel would allow of. Hear ye this, O ye rich. Let who will
dare to do it, GOD forbid that I should despise the poor; in doing so,
I should reproach my Maker. The poor are dear to my soul; I rejoice to
see them fly to the doctrine of CHRIST, like the doves to their windows.
I only pray, that the poor who attend, may be evangelized, and turned
into the spirit of the gospel: if so, “Blessed are ye; for yours is the
kingdom of heaven.”
But we must return to _Zaccheus_. “He sought to see JESUS.” That is
good news. I heartily wish I could say, it was out of a good principle:
but, without speaking contrary to that charity which hopes and
believeth all things for the best, we may say, that the same principle
drew him after CHRIST, which now draws multitudes (to speak plainly, it
may be multitudes of you) to hear a particular preacher, even curiosity:
for we are told, that he came not to hear his doctrine, but to view his
person, or, to use the words of the evangelist, “to see who he was.”
Our LORD’s fame was now spread abroad through all _Jerusalem_, and all
the country round about: some said he was a good man; others, “Nay, but
he deceiveth the people.” And therefore curiosity drew out this rich
Publican _Zaccheus_, to see who this person was, of whom he had heard
such various accounts. But it seems he could not conveniently get a
sight of him for the press, and because he was little of stature. Alas!
how many are kept from seeing CHRIST in glory, by reason of the press!
I mean, how many are ashamed of being singularly good, and therefore
follow a multitude to do evil, because they have a press or throng
of polite acquaintance! And, for fear of being set at nought by those
with whom they used to sit at meat, they deny the LORD of glory, and
are ashamed to confess him before men. This base, this servile fear of
man, is the bane of true christianity; it brings a dreadful snare upon
the soul, and is the ruin of ten thousands: for I am fully persuaded,
numbers are rationally convicted of gospel-truths; but, not being
able to brook contempt, they will not prosecute their convictions,
nor reduce them to practice. Happy those, who in this respect, like
_Zaccheus_, are resolved to overcome all impediments that lie in their
way to a sight of CHRIST: for, finding he could not see CHRIST because
of the press and the littleness of his natural stature, he did not
smite upon his breast, and depart, saying, “It is in vain to seek after
a sight of him any longer, I can never attain unto it.” No, finding he
could not see CHRIST, if he continued in the midst of, “he ran before
the multitude, and climbed up into a sycamore-tree, to see him; for he
was to pass that way.”
There is no seeing CHRIST in Glory, unless we run before the multitude,
and are willing to be in the number of those despised few, who take
the kingdom of GOD by violence. The broad way, in which so many go,
can never be that strait and narrow way which leads to life. Our LORD’s
flock was, and always will be, comparatively a little one: and unless
we dare to run before the multitude in a holy singularity, and can
rejoice in being accounted fools for CHRIST’s sake, we shall never
see JESUS with comfort, when he appears in glory. From mentioning the
sycamore-tree, and considering the difficulty with which _Zaccheus_
must climb it, we may farther learn, that those who would see CHRIST,
must undergo other difficulties and hardships, besides contempt.
_Zaccheus_, without doubt, went through both. Did not many, think you,
laugh at him as he ran along, and in the language of _Michal_, _Saul_’s
daughter, cry out, “How glorious did the rich _Zaccheus_ look to-day,
when, forgetting the greatness of his station, he ran before a pitiful,
giddy mob, and climbed up a sycamore-tree, to see an enthusiastic
preacher!” But _Zaccheus_ cares not for all that; his curiosity was
strong: if he could but see who JESUS was, he did not value what
scoffers said of him. Thus, and much more will it be with all those who
have an effectual desire to see JESUS in heaven: they will go on from
strength to strength, break through every difficulty lying in their way,
and care not what men or devils say of or do unto them. May the LORD
make us all thus minded, for his dear Son’s sake!
At length, after taking much pains, and going (as we may well suppose)
through much contempt, _Zaccheus_ has climbed the tree; and there
he sits, as he thinks, hid in the leaves of it, and watching when he
should see JESUS pass by: “For he was to pass by that way.”
But sing, O heavens, and rejoice, O earth! Praise, magnify, and adore
sovereign, electing, free, preventing love; JESUS the everlasting
GOD, the Prince of peace, who saw _Nathanael_ under the fig-tree, and
_Zaccheus_ from eternity, now sees him in the sycamore-tree, and calls
him in time.
Verse 5. “And when JESUS came to the place, he looked up, and saw him,
and said unto him, _Zaccheus_, make haste and come down; for this day
I must abide at thy house.” Amazing love! Well might _Luke_ usher in
the account with “behold!” It is worthy of our highest admiration. When
_Zaccheus_ thought of no such thing, nay, thought that CHRIST JESUS
did not know him; behold, CHRIST does what we never hear he did before
or after, I mean, invite himself to the house of _Zaccheus_, saying,
“_Zaccheus_, make haste and come down; for this day I must abide at thy
house.” Not pray let me abide, but I must abide this day at thy house.
He also calls him by name, as though he was well acquainted with him:
and indeed well he might; for his name was written in the book of life,
he was one of those whom the Father had given him from all eternity:
therefore he must abide at his house that day. “For whom he did
predestinate, them he also called.”
Here then, as through a glass, we may see the doctrine of free grace
evidently exemplified before us. Here was no fitness in _Zaccheus_. He
was a Publican, chief among the Publicans; not only so, but rich, and
came to see CHRIST only out of curiosity: but sovereign grace triumphs
over all. And if we do GOD justice, and are effectually wrought upon,
we must acknowledge there was no more fitness in us than in _Zaccheus_;
and, had not CHRIST prevented us by his call, we had remained dead in
trespasses and sins, and alienated from the divine life, even as others.
“JESUS looked up, and saw him, and said unto him, ♦_Zaccheus_, make
haste and come down; for this day I must abide at thy house.”
♦ “Zacchues” replaced with “Zaccheus”
With what different emotions of heart may we suppose _Zaccheus_
received this invitation? Think you not that he was surprised to hear
JESUS CHRIST call him by name, and not only so, but invite himself to
his house? Surely, thinks _Zaccheus_, I dream: it cannot be; how should
he know me? I never saw him before: besides, I shall undergo much
contempt, if I receive him under my roof. Thus, I say, we may suppose
_Zaccheus_ thought within himself. But what saith the scripture?
“I will make a willing people in the day of my power.” With this
outward call, there went an efficacious power from GOD, which sweetly
over-ruled his natural will: and therefore, verse 6. “He made haste,
and came down, and received him joyfully;” not only into his house, but
also into his heart.
Thus it is the great GOD brings home his children. He calls them by
name, by his word or providence; he speaks to them also by his spirit.
Hereby they are enabled to open their hearts, and are made willing to
receive the King of glory. For _Zaccheus_’s sake, let us not entirely
condemn people that come under the word, out of no better principle
than curiosity. Who knows but GOD may call them? It is good to be
where the LORD is passing by. May all who are now present out of this
principle, hear the voice of the Son of GOD speaking to their souls,
and so hear that they may live! Not that men ought therefore to take
encouragement to come out of curiosity. For perhaps a thousand more, at
other times, came to see CHRIST out of curiosity, as well as _Zaccheus_,
who were not effectually called by his grace. I only mention this for
the encouragement of my own soul, and the consolation of GOD’s children,
who are too apt to be angry with those who do not attend on the word
out of love to GOD: but let them alone. Brethren, pray for them. How do
you know but JESUS CHRIST may speak to their hearts? A few words from
CHRIST, applied by his spirit, will save their souls. “_Zaccheus_, says
CHRIST, make haste and come down. And he made haste, and came down, and
received him joyfully.”
I have observed, in holy scripture, how particularly it is remarked,
that persons rejoiced upon believing in CHRIST. Thus the converted
Eunuch went on his way rejoicing; thus the Jaylor rejoiced with his
whole house; thus _Zaccheus_ received CHRIST joyfully. And well may
those rejoice who receive JESUS CHRIST; for with him they receive
righteousness, sanctification, and eternal redemption. Many have
brought up an ill report upon our good land, and would fain persuade
people that religion will make them melancholy mad. So far from it,
that joy is one ingredient of the kingdom of GOD in the heart of a
believer; “The kingdom of GOD is righteousness, peace, and joy in the
Holy Ghost.” To rejoice in the LORD, is a gospel-duty. “Rejoice in the
LORD always, and again I say, rejoice.” And who can be so joyful, as
those who know that their pardon is sealed before they go hence and
are no more seen? The godly may, but I cannot see how any ungodly men
can, rejoice: they cannot be truly cheerful. What if wicked men may
sometimes have laughter amongst them? It is only the laughter of fools;
in the midst of it there is heaviness: At the best, it is but like the
crackling of thorns under a pot; it makes a blaze, but soon goes out.
But, as for the godly, it is not so with them; their joy is solid and
lasting. As it is a joy that a stranger intermeddleth not with, so
it is a joy that no man taketh from them: it is a joy in GOD, a “joy
unspeakable and full of glory.”
It should seem that _Zaccheus_ was under soul-distress but a little
while; perhaps (says _Guthrie_, in his book intituled, _The Trial
concerning a saving Interest in Christ_) not above a quarter of an hour.
I add, perhaps not so long: for, as one observes, sometimes the LORD
JESUS delights to deliver speedily. GOD is a sovereign agent, and works
upon his children in their effectual calling, according to the counsel
of his eternal will. It is with the spiritual, as natural birth: all
women have not the like pangs; all christians have not the like degree
of conviction. But all agree in this, that all have JESUS CHRIST formed
in their hearts: and those who have not so many trials at first, may
be visited with the greater conflicts hereafter; though they never
come into bondage again, after they have once received the spirit of
adoption. “We have not, (says _Paul_) received the spirit of bondage
again unto fear.” We know not what _Zaccheus_ underwent before he died:
however, this one thing I know, he now believed in CHRIST, and was
justified, or acquitted, and looked upon as righteous in GOD’s sight,
though a Publican, chief among the Publicans, not many moments before.
And thus it is with all, that, like _Zaccheus_, receive JESUS CHRIST
by faith into their hearts: the very moment they find rest in him,
they are freely justified from all things from which they could not be
justified by the law of _Moses_; “for by grace are we saved, through
faith, and that not of ourselves, it is the gift of GOD.”
Say not within yourselves, this is a licentious Antinomian doctrine;
for this faith, if true, will work by love, and be productive of the
fruits of holiness. See an instance in this convert _Zaccheus_: no
sooner had he received JESUS CHRIST by faith into his heart, but he
evidences it by his works; for, verse 8. we are told, “_Zaccheus_ stood
forth, and said unto the LORD, Behold, LORD, the half of my goods I
give unto the poor; and if I have taken any thing from any man by false
accusation, I restore him four-fold.”
Having believed on JESUS in his heart, he now makes confession of
him with his mouth to salvation. “_Zaccheus_ stood forth:” he was not
ashamed, but stood forth before his brother Publicans; for true faith
casts out all servile, sinful fear of man; “and said, Behold, LORD.”
It is remarkable, how readily people in scripture have owned the
divinity of CHRIST immediately upon their conversion. Thus the woman
at _Jacob_’s well; “Is not this the CHRIST?” Thus the man born blind;
“LORD, I believe; and worshipped him.” Thus _Zaccheus_, “Behold, LORD.”
An incontestable proof this to me, that those who deny our LORD’s
divinity, never effectually felt his power: if they had, they would
not speak so lightly of him; they would scorn to deny his eternal power
and Godhead. “_Zaccheus_ stood forth, and said, Behold, LORD, the half
of my goods I give to the poor; and if I have taken any thing from any
man by false accusation, I restore him four-fold.” Noble fruits of a
true living faith in the LORD JESUS! Every word calls for our notice.
Not some small, not the tenth part, but the _half_. Of what? My goods;
things that were valuable. _My_ goods, his own, not another’s. I give:
not, I will give when I die, when I can keep them no longer; but, I
give now, even now. _Zaccheus_ would be his own executor. For whilst
we have time we should do good. But to whom would he give half of his
goods? Not to the rich, not to those who were already clothed in purple
and fine linen, of whom he might be recompensed again; but to the
poor, the maimed, the halt, the blind, from which he could expect no
recompence till the resurrection of the dead. “I give to the poor.”
But knowing that he must be just before he could be charitable, and
conscious to himself that in his public administrations he had wronged
many persons, he adds, “And if I have taken any thing from any man by
false accusation, I restore him four-fold.” Hear ye this, all ye that
make no conscience of cheating the king of his taxes, or of buying or
selling run goods. If ever GOD gives you true faith, you will never
rest, till, like _Zaccheus_, you have made restitution to the utmost of
your power. I suppose, before his conversion, he thought it no harm to
cheat thus, no more than you may do now, and pleased himself frequently,
to be sure, that he got rich by doing so: but now he is grieved for it
at his heart; he confesses his injustice before men, and promises to
make ample restitution. Go ye cheating Publicans, learn of _Zaccheus_;
go away and do likewise. If you do not make restitution here, the
LORD JESUS shall make you confess your sins before men and angels,
and condemn you for it, when he comes in the glory of his Father to
judgment hereafter.
After all this, with good reason might our LORD say unto him, “This
day is salvation come to this house; forasmuch as he also is the Son
of _Abraham_;” not so much by a natural as by a spiritual birth. He was
made partaker of like precious faith with _Abraham_: like _Abraham_ he
believed on the LORD, and it was accounted to him for righteousness:
his faith, like _Abraham_’s, worked by love; and I doubt not, but he
has been long since sitting in _Abraham_’s harbour.
And now, are you not ashamed of yourselves, who speak against the
doctrines of grace, especially that doctrine of being justified
by faith alone, as though it leaded to licentiousness? What can be
more unjust than such a charge? Is not the instance of _Zaccheus_, a
sufficient proof to the contrary? Have I strained it to serve my own
turn? GOD forbid. To the best of my knowledge I have spoken the truth
in sincerity, and the truth as it is in JESUS. I do affirm that we are
saved by grace, and that we are justified by faith alone: but I do also
affirm that faith must be evidenced by good works, where there is an
opportunity of performing them.
What therefore has been said of _Zaccheus_, may serve as a rule,
whereby all may judge whether they have faith or not. You say you have
faith; but how do you prove it? Did you ever hear the LORD JESUS call
you by name? Were you ever made to obey that call? Did you ever, like
_Zaccheus_, receive JESUS CHRIST joyfully into your hearts? Are you
influenced by the faith you say you have, to stand up and confess the
LORD JESUS before men? Were you ever made willing to own, and humble
yourselves for, your past offences? Does your faith work by love, so
that you conscientiously lay up, according as GOD has prospered you,
for the support of the poor? Do you give alms of all things that you
possess? And have you made due restitution to those you have wronged?
If so, happy are ye; salvation is come to your souls, you are sons,
you are daughters of, you shall shortly be everlastingly blessed with,
faithful _Abraham_. But, if you are not thus minded, do not deceive
your own souls. Though you may talk of justification by faith, like
angels, it will do you no good; it will only increase your damnation.
You hold the truth, but it is in unrighteousness: your faith being
without works, is dead: you have the devil, not _Abraham_, for your
father. Unless you get a faith of the heart, a faith working by love,
with devils and damned spirits shall you dwell for evermore.
But it is time now to enforce the latter part of the text; “For the Son
of man is come to seek and to save that which was lost.” These words
are spoken by our Saviour in answer to some self-righteous Pharisees,
who, instead of rejoicing with the angels in heaven, at the conversion
of such a sinner, murmured, “That he was gone to be a guest with a man
that was a sinner.” To vindicate his conduct, he tells them, that this
was an act agreeable to the design of his coming: “For the Son of man
is come to seek and to save that which was lost.” He might have said,
the Son of GOD. But O the wonderful condescension of our Redeemer! He
delights to stile himself the Son of man. He came not only to save,
but _to seek_ and to save that which was lost. He came to _Jericho_
to seek and save _Zaccheus_; for otherwise _Zaccheus_ would never
have been saved by him. But from whence came he? Even from heaven, his
dwelling-place, to this lower earth, this vale of tears, to seek and
save that which was lost; or all that feel themselves lost, and are
willing, like _Zaccheus_, to receive him into their hearts to save
them; with how great a salvation? Even from the guilt, and also from
the power of their sins; to make them heirs of GOD, and joint heirs
with himself, and partakers of that glory which he enjoyed with the
Father before the world began. Thus will the Son of man save that which
is lost. He was made the son of man, on purpose that he might save them.
He had no other end but this in leaving his Father’s throne, in obeying
the moral law, and hanging upon the cross: all that was done and
suffered, merely to satisfy, and procure a righteousness for poor, lost,
undone sinners, and that too without respect of persons. “That which
was lost;” all of every nation and language, that feel, bewail, and are
truly desirous of being delivered from their lost state, did the Son
of man come down to seek and to save: for he is mighty, not only so,
but willing, to save to the uttermost all that come to GOD through him.
He will in no wise cast them out: for he is the same to-day, as he was
yesterday. He comes now to sinners, as well as formerly; and, I hope,
hath sent me out this day to seek, and, under him, to bring home some
of you, the lost sheep of the house of _Israel_.
What say you? Shall I go home rejoicing, saying, That many like sheep
have went astray, but they have now believed on JESUS CHRIST, and so
returned home to the great Shepherd and Bishop of their souls? If the
LORD would be pleased thus to prosper my handy-work, I care not how
many legalists and self-righteous pharisees murmur against me, for
offering salvation to the worst of sinners: for I know the Son of man
came to seek and to save them; and the LORD JESUS will now be a guest
to the worst Publican, the vilest sinner that is amongst you, if he
does but believe on him. Make haste then, O sinners, make haste, and
come by faith to CHRIST. Then, this day, even this hour, nay, this
moment, if you believe, JESUS CHRIST shall come and make his eternal
abode in your hearts. Which of you is made willing to receive the King
of glory? Which of you obeys the call, as _Zaccheus_ did? Alas! why do
you stand still? How know you, whether JESUS CHRIST may ever call you
again? Come then, poor, guilty sinners; come away, poor, lost, undone
publicans: make haste, I say, and come away to JESUS CHRIST. The LORD
condescends to invite himself to come under the filthy roofs of the
houses of your souls. Do not be afraid of entertaining him; he will
fill you with all peace and joy in believing. Do not be ashamed to
run before the multitude, and to have all manner of evil spoke against
you falsly for his sake: one sight of CHRIST will make amends for
all. _Zaccheus_ was laughed at; and all that will live godly in CHRIST
JESUS, shall suffer persecution. But what of that? _Zaccheus_ is now
crowned in glory; as you also shall shortly be, if you believe on,
and are reproached for CHRIST’s sake. Do not, therefore, put me off
with frivolous excuses: there’s no excuse can be given for your not
coming to CHRIST. You are lost, undone, without him; and if he is not
glorified in your salvation, he will be glorified in your destruction;
if he does not come and make his abode in your hearts, you must take up
an eternal abode with the devil and his angels. O that the LORD would
be pleased to pass by some of you at this time! O that he may call you
by his Spirit, and make you a willing people in this day of his power!
For I know my calling will not do, unless he, by his efficacious grace,
compel you to come in. O that you once felt what it is to receive JESUS
CHRIST into your hearts! You would soon, like _Zaccheus_, give him
every thing. You do not love CHRIST, because you do not know him; you
do not come to him, because you do not feel your want of him: you are
whole, and not broken hearted; you are not sick, at least not sensible
of your sickness; and, therefore, no wonder you do not apply to JESUS
CHRIST, that great, that almighty physician. You do not feel yourselves
lost, and therefore do not seek to be found in CHRIST. O that GOD
would wound you with the sword of his Spirit, and cause his arrows of
conviction to stick deep in your hearts! O that he would dart a ray of
divine light into your souls! For if you do not feel yourselves lost
without CHRIST, you are of all men most miserable: your souls are dead;
you are not only an image of hell, but in some degree hell itself: you
carry hell about with you, and you know it not. O that I could see some
of you sensible of this, and hear you cry out, “LORD, break this hard
heart; LORD, deliver me from the body of this death; draw me, LORD,
make me willing to come after thee; I am lost; LORD, save me, or I
perish!” Was this your case, how soon would the LORD stretch forth
his almighty hand, and say, Be of good cheer, it is I; be not afraid?
What a wonderful calm would then possess your troubled souls! Your
fellowship would then be with the Father and the Son: your life would
be hid with CHRIST in GOD.
Some of you, I hope, have experienced this, and can say, I was lost,
but I am found; I was dead, but am alive again: the Son of man came
and sought me in the day of his power, and saved my sinful soul. And do
you repent that you came to CHRIST? Has he not been a good master? Is
not his presence sweet to your souls? Has he not been faithful to his
promise? And have you not found, that even in doing and suffering for
him, there is an exceeding present great reward? I am persuaded you
will answer, Yes. O then, ye saints, recommend and talk of the love of
CHRIST to others, and tell them, O tell them what great things the LORD
has done for you! This may encourage others to come unto him. And who
knows but the LORD may make you fishers of men? The story of _Zaccheus_
was left on record for this purpose. No truly convicted soul, after
such an instance of divine grace has been laid before him, need despair
of mercy. What if you are Publicans? Was not _Zaccheus_ a Publican?
What if you are chief among the Publicans? Was not _Zaccheus_ likewise?
What if you are rich? Was not _Zaccheus_ rich also? And yet almighty
grace made him more than conqueror over all these hindrances. All
things are possible to JESUS CHRIST; nothing is too hard for him: he
is the LORD almighty. Our mountains of sins must all fall before this
great _Zerubbabel_. On him GOD the Father has laid the iniquities of
all that shall believe on him; and in his own body he bare them on the
tree. There, there, by faith, O mourners in _Sion_, may you see your
Saviour hanging with arms stretched out, and hear him, as it were, thus
speaking to your souls; “Behold how I have loved you! Behold my hands
and my feet! Look, look into my wounded side, and see a heart flaming
with love: love stronger than death. Come into my arms, O sinners, come
wash your spotted souls in my heart’s blood. See here is a fountain
opened for all sin and all uncleanness! See, O guilty souls, how
the wrath of GOD is now abiding upon you: come, haste away, and hide
yourselves in the clefts of my wounds; for I am wounded for your
transgressions; I am dying that you may live for evermore. Behold, as
_Moses_ lifted up the serpent in the wilderness, so am I here lifted up
upon a tree. See how I am become a curse for you: the chastisement of
your peace is upon me. I am thus scourged, thus wounded, thus crucified,
that you by my stripes may be healed. O look unto me, all ye trembling
sinners, even to the ends of the earth! Look unto me by faith, and you
shall be saved: for I came thus to be obedient even unto death, that I
might save that which was lost.”
And what say you to this, O sinners? Suppose you saw the King of
glory dying, and thus speaking to you; would you believe on him? No,
you would not, unless you believe on him now: for though he is dead,
he yet speaketh all this in the scripture; nay, in effect, says all
this in the words of the text, “The Son of man is come to seek and to
save that which is lost.” Do not therefore any longer crucify the LORD
of glory. Bring those rebels, your sins, which will not have him to
reign over them, bring them out to him: though you cannot slay them
yourselves, yet he will slay them for you. The power of his death and
resurrection is as great now as formerly. Make haste therefore, make
haste, O ye publicans and sinners, and give the dear LORD JESUS your
hearts, your whole hearts. If you refuse to hearken to this call of
the LORD, remember your damnation will be just: I am free from the
blood of you all: you must acquit my Master and me at the terrible
day of judgment. O that you may know the things that belong to your
everlasting peace, before they are eternally hid from your eyes! Let
all that love the LORD JESUS CHRIST in sincerity say, _Amen_.
SERMON XXXVI.
The Marriage of _Cana_.
JOHN ii. 11.
_This beginning of miracles did JESUS in Cana of Galilee, and
manifested forth his glory; and his disciples believed on him._
I HAVE more than once had occasion to observe, that the chief end St.
_John_ had in view, when he wrote his gospel, was to prove the divinity
of JESUS CHRIST, [that WORD, who not only was from everlasting with
GOD, but also was really GOD blessed for evermore] against those
arch-heretics _Ebion_ and _Corinthus_, whose pernicious principles too
many follow in these last days. For this purpose, you may take notice,
that he is more particular than any other Evangelist, in relating
our LORD’s divine discourses, as also the glorious miracles which he
wrought, not by a power derived from another, like _Moses_, and other
prophets, but from a power inherent in himself.
The words of the text have a reference to a notable miracle which
CHRIST performed, and thereby gave proof of his eternal power and
Godhead. “This beginning of miracles did JESUS in _Cana_ of _Galilee_,
and manifested forth his glory; and his disciples believed on him.”
The miracle here spoken of, is that of our LORD’s turning water into
wine at a marriage feast. I design, at present, by GOD’s help, to make
some observations on the circumstances and certainty of the miracle,
and then conclude with some practical instructions; that you, by
hearing how JESUS CHRIST has shewed forth his glory, may, by the
operation of GOD’s Spirit upon your hearts, with the disciples
mentioned in the text, be brought to believe on him.
_First_, then, I would make some observations on the miracle itself.
Verse 1 and 2. “And the third day there was a marriage in _Cana_ of
_Galilee_; and the mother of JESUS was there. And both JESUS was called,
and his disciples, to the marriage.” By our LORD’s being at a feast
we may learn, that feasting upon solemn occasions is not absolutely
unlawful: but then we must be exceeding careful at such seasons, that
the occasion be solemn, and that we go not for the sake of eating
and drinking, but to edify one another in love. Feasting in any other
manner, I think absolutely unlawful for the followers of JESUS CHRIST:
because if we eat and drink out of any other view, it cannot be to the
glory of GOD. The Son of man, we know, “came eating and drinking.” If
a pharisee asked him to come to his house, our LORD went, and sat down
with him. But then we find his discourse was always such as tended to
the use of edifying. We may then, no doubt, go and do likewise.
We may observe farther, that if our LORD was present at a marriage
feast, then, to deny marriage to any order of men, is certainly a
“doctrine of devils.” “Marriage (says the Apostle) is honourable in
all.” Our LORD graced a marriage feast with his first public miracle.
It was an institution of GOD himself, even in paradise: and therefore,
no doubt, lawful for all christians, even for those who are made
perfect in holiness through the faith of JESUS CHRIST. But then, we may
learn the reason why we have so many unhappy marriages in the world;
it is because the parties concerned do not call JESUS CHRIST by prayer,
nor ask the advice of his true disciples when they are about to marry:
No; CHRIST and religion are the last things that are consulted: and no
wonder then if matches of the devil’s making (as all such are, which
are contracted only on account of outward beauty, or for filthy lucre’s
sake) prove most miserable, and grievous to be borne.
I cannot but dwell a little on this particular, because I am persuaded
the devil cannot lay a greater snare for young christians, than to
tempt them unequally to yoke themselves with unbelievers: as are all
who are not born again of GOD. This was the snare wherein the sons
of GOD were entangled before the flood, and one great cause why God
brought that flood upon the world. For what says _Moses_, _Genesis_
vi. 2, 3. “The sons of GOD (the posterity of pious _Seth_) saw the
daughters of men, (or the posterity of wicked _Cain_) that they were
fair, (not that they were pious) and they took them wives of all which
they chose:” not which GOD chose for them. What follows? “And the
LORD said, My spirit shall not always strive with man, for that he
also is flesh;” that is, even the few righteous souls being now grown
carnal by their ungodly marriages, the whole world was altogether
become abominable, and had made themselves vessels of wrath fitted for
destruction. I might instance farther, the care the ancient patriarchs
took to chuse wives for their children out of their own religious
families; and it was one great mark of _Esau_’s rebellion against
his father, that he took unto himself wives of the daughters of the
_Canaanites_, who were strangers to the covenant of promise made unto
his fathers. But I forbear. Time will not permit me to enlarge here.
Let it suffice to advise all, whenever they enter into a marriage
state, to imitate the people of _Cana_ in _Galilee_, to call CHRIST
to the marriage: He certainty will hear and chuse for you; and you
will always find his choice to be the best. He then will direct you to
such yoke-fellows as shall be helps meet for you in the great work of
your salvation, and then he will also enable you to serve him without
distraction, and cause you to walk, as _Zachary_ and _Elizabeth_, in
all his commandments and ordinances blameless.
But to proceed. Who these persons were that called our LORD and his
disciples to the marriage, is not certain. Some (because it is said,
that the mother of JESUS was there) have supposed that they were
related to the Virgin, and that therefore our LORD and his disciples
were invited on her account. However that be, it should seem they were
not very rich, (for what had rich folks to do with a despised JESUS
of _Nazareth_, and his mean followers?) because we find they were
unfurnished with a sufficient quantity of wine for a large company, and
therefore, “when they wanted wine, the mother of JESUS,” having, as it
should seem by her applying to him so readily on this occasion, even in
his private life, seen some instances of his miraculous power, “saith
unto him, They have no wine.” She thought it sufficient only to inform
him of the wants of the host, knowing that he was as ready to give
as she to ask. In this light the blessed Virgin’s request appears to
us at the first view; but if we examine our LORD’s answer, we shall
have reason to think there was something which was not right; for
JESUS saith unto her, verse 4. “Woman, what have I to do with thee?”
Observe, he calls her woman, not mother; to shew her, that though she
was his mother, as he was man, yet she was his creature, as he was GOD.
“What have I to do with thee?” Think you that I must work miracles at
your bidding? Some have thought that she spoke as though she had an
authority over him, which was a proud motion, and our LORD therefore
checks her for it. And if JESUS CHRIST would not turn a little water
into wine, whilst he was here on earth, at her command, how idolatrous
is that church, and how justly do we separate from her, which
prescribes forms, wherein the Virgin is desired to command her Son to
have compassion on us!
But notwithstanding the holy Virgin was blameable in this respect,
yet she hath herein set rich and poor an example which it is your duty
to follow. You that are rich, and live in cieled houses, learn of her
to go into the cottages of the poor; your LORD was not above it, and
why should you? And when you do visit them, like the virgin-mother,
examine their wants; and when you see they have no wine, and are ready
to perish with hunger, shut not up your bowels of compassion, but
bless the LORD for putting it in your power to administer to their
necessities. Believe me, such visits would do you good. You would learn
then to be thankful that GOD has given you bread enough, and to spare.
And I am persuaded, every mite that you bestow on feeding the hungry
and cloathing the naked disciples of JESUS CHRIST, will afford you more
satisfaction at the hour of death, and in the day of judgment, than all
the thousands squandered away in balls and assemblies, and such-like
entertainments.
You that are poor in this world’s goods, and thereby are disabled from
helping, yet you may learn from the Virgin, to pray for one another.
She could not turn the water into wine, but she could entreat her son
to do it: and so may you; and doubt not of the LORD’s hearing you;
for GOD has chosen the poor in this world, rich in faith: and by your
fervent prayers, you may draw down many a blessing on your poor fellow
creatures. O that I may ever be remembered by you before the throne
of our dear LORD JESUS! But what shall we say? Will our LORD entirely
disregard this motion of his mother? No; though he check her with,
“Woman, what have I to do with thee?” yet he intimates that he would do
as she desired by-and-by: “Mine hour is not yet come.” As though he had
said, The wine is almost, but not quite out; when they are come to an
extremity, and sensible of the want of my assistance, then will I shew
forth my glory, that they may behold it, and believe on me.
Thus, Sirs, hath our LORD been frequently pleased to deal with me, and,
I doubt not, with many of you also. Often, often when I have found his
presence as it were hidden from my soul, and his comforts well nigh
gone, I have went unto him complaining that I had no visit and token
of his love, as usual. Sometimes he has seemed to turn a deaf ear to my
request, and as it were said, “What have I to do with thee?” which has
made me go sorrowing all the day long; so foolish was I, and faithless
before him: for I have always found he loved me notwithstanding, as he
did _Lazarus_, though he stayed two days after he heard he was sick.
But when my hour of extremity has been come, and my will broken, then
hath he lifted up the light of his blessed countenance afresh; he has
shewed forth his glory, and made me ashamed for disbelieving him, who
often hath turned my water into wine. Be not then discouraged, if the
LORD does not immediately seem to regard the voice of your prayer,
when you cry unto him. The holy Virgin we find was not; no, she was
convinced his time was the best time, and therefore, verse 5. “saith
unto the servants, (O that we could follow her advice!) whatsoever he
saith unto you, do it.”
And now, behold the hour is come, when the eternal Son of GOD will shew
forth his glory. The circumstance of the miracle is very remarkable;
verse 6. “And there were set six water-pots of water, after the
manner of the purifying of the _Jews_, containing two or three firkins
a-piece.” The manner of this purifying we have an account of in the
other Evangelists, especially St. _Mark_, who informs us, that the
pharisees, and all the _Jews_, except they wash their hands oft, eat
not; and when they come from the market, except they wash they eat not.
This was a superstitious custom; but, however, we may learn from it,
whenever we come in from conversing with those that are without, to
purify our hearts by self-examination and prayer; for it is hard to go
through the world, and to be kept unspotted from it.
Observe further, verse 7. “JESUS saith unto them,” not to his own
disciples, but unto the servants of the house, who were strangers to
the holy JESUS, and whom the virgin had before charged to do whatsoever
he said unto them; “Fill the water-pots with water. And they filled
them to the brim. And he saith unto them, draw out now, and bear to the
governor of the feast. And they bear it.” How our LORD turned the water
into wine we are not told. What have we to do with that? Why should
we desire to be wise above what is written? It is sufficient for the
manifestation of his glorious godhead, that we are assured he did do
it. For we are told, verse 9, 10. “When the ruler of the feast had
tasted the water that was made wine, and knew not whence it was (but
the servants that drew the water knew) the governor of the feast called
the bridegroom, and saith unto him, every man at the beginning doth set
forth good wine, and when they have well drunk, that which is worse;
but thou hast kept the good wine until now.”
To explain this passage, you must observe, it was the custom of the
_Jews_, nay even of the heathens themselves, (to the shame of our
christian baptized heathens be it spoken) at their public feasts to
chuse a governor, who was to oversee and regulate the behaviour of the
guests, and to take care that all things were carried on with decency
and order. To this person then did the servants bear the wine; and we
may judge how rich it was by his commendation of it, “Every man at the
beginning, &c.” Judge ye then, whether JESUS did not shew forth his
glory, and whether you have not good reason, like the disciples here
mentioned, to believe on him?
Thus, my brethren, I have endeavoured to make some observations on the
miracle itself. But alas! this is only the outward court thereof, the
veil is yet before our eyes; turn that aside, and we shall see such
mysteries under it, as will make our hearts to dance for joy, and fill
our mouths with praise for evermore!
But here I cannot help remarking what a sad inference one of our
masters of _Israel_, in a printed sermon, has lately drawn from this
commendation of the bridegroom. His words are these. “Our blessed
Saviour came eating and drinking, was present at weddings, and other
entertainments, (though I hear of his being only at one;) nay, at one
of them (which I suppose is that of which I am now discoursing) worked
a miracle to make wine, when it is plain there had been more drank than
was absolutely necessary for the support of nature, and consequently
something had been indulged to pleasure and chearfulness.”¹
¹ See Dr. _Trap_’s sermon against being righteous over-much,
page 17.
I am sorry such words should come from the mouth and pen of a dignified
clergyman of the Church of _England_. Alas! how is she fallen! or at
least, in what danger must her tottering ark be, when such unhallowed
hands are stretched out to support it! Well may I bear patiently to
be stiled a blasphemer, and a setter forth of strange doctrines, when
my dear LORD JESUS is thus traduced; and when those who pretend to
preach in his name, urge this example to patronize licentiousness and
excess. It is true (as I observed at the beginning of this discourse)
our blessed Saviour did come eating and drinking; he was present at a
wedding, and other entertainments; nay, at one of them worked a miracle
to make wine, (you see I have been making some observations on it) but
then it is not plain there had been more wine drank than was absolutely
necessary for the support of nature; much less does it appear, that
something had been indulged to pleasure and ♦chearfulness.
♦ “charfulness” replaced with “chearfulness”
The governor does indeed say, “When men have well drunken,” but it no
where appears that they were the men. Is it to be supposed, that the
most holy and unspotted Lamb of GOD, who was manifested to destroy the
works of the devil, and who, when at a Pharisee’s house, took notice
of even the gestures cf those with whom he sat at meat; is it to be
supposed, that our dear Redeemer, whose constant practice it was to
tell people they must deny themselves, and take up their crosses daily;
who bid his disciples to take heed, lest at any time their hearts might
be over-charged with surfeiting and drunkenness; can it be supposed,
that such a self-denying JESUS should now turn six large water-pots
of water into the richest wine, to encourage excess and drunkenness
in persons, who, according to this writer, had indulged to pleasure
and chearfulness already? Had our LORD sat by, and seen them indulge,
without telling them of it, would it not be a sin? But to insinuate he
not only did this, but also turned water into wine, to increase that
indulgence; this is making CHRIST a minister of sin indeed. What is
this, but using him like the Pharisees of old, who called him a glutton,
and a wine-bibber? Alas! how may we expect our dear LORD’s enemies will
treat him, when he is thus wounded in the house of his seeming friends?
Sirs, if you follow such doctrine as this, you will not be righteous,
but I am persuaded you will be _wicked over-much_.
But GOD forbid you should think our LORD behaved so much unlike himself
in this matter. No, he had nobler ends in view, when he wrought this
miracle. One, the evangelist mentions in the words of the text, “to
shew forth his glory,” or to give a proof of his eternal power and
godhead.
Here seems to be an allusion to the appearance of GOD in the tabernacle,
which this same evangelist takes notice of in his first chapter, where
he says, “The Word (JESUS CHRIST) was made flesh, and dwelt (or, as
it is rendered in the margin, tabernacled) amongst us.” Our dear LORD,
though very GOD of very GOD, and also most perfect and glorious in
himself as man, was pleased to throw a veil of flesh over this his
great glory, when he came to make his soul an offering for sin. And
that the world might know and believe in him as the Saviour of all men,
he performed many miracles, and this in particular; for thus speaks the
evangelist, “This first,” &c.
This then was the chief design of our LORD’s turning the water into
wine. But there are more which our LORD may be supposed to have had in
view, some of which I shall proceed to mention.
_Secondly_, he might do this to reward the host for calling him and his
disciples to the marriage. JESUS CHRIST will not be behind-hand with
those who receive him or his followers, for his name’s sake. Those who
thus honour him, he will honour. A cup of cold water given in the name
of a disciple, shall in no wise lose its reward. He will turn water
into wine. Though those who abound in alms-deeds, out of a true faith
in, and love for JESUS, may seem as it were to throw their bread upon
the waters, yet they shall find it again after many days. For they who
give to the poor out of this principle, lend unto the LORD; and look,
whatsoever they lay out, it shall be repaid them again. Even in this
life, GOD often orders good measure pressed down and running over, to
be returned into his servants bosoms. It is the same in spirituals. To
him that hath, and improves what he hath, for the sake of CHRIST and
his disciples, shall be given, and he shall have abundance. Brethren, I
would not boast; but, to my master’s honour and free grace be it spoken,
I can prove this to be true by happy experience. When I have considered
that I am a child, and cannot speak, and have seen so many of you come
out into the wilderness to be fed, I have often said within myself,
what can I do with my little stock of grace and knowledge among so
great a multitude? But, at my LORD’s command, I have given you to eat
of such spiritual food as I had, and before I have done speaking, have
had my soul richly fed with the bread which cometh down from heaven.
Thus shall it be done to all such who are willing to spend and be spent
for CHRIST or his disciples; for there is no respect of persons with
GOD.
_Thirdly_, Our LORD’s turning the water, which was poured out so
plentifully, into wine, is a sign of the plentiful pouring out of his
Spirit into the hearts of believers. The holy Spirit is in scripture
compared unto wine; and therefore the prophet calls us to buy wine as
well as milk, that is, the spirit of love, which fills and gladdens
the soul as it were with new wine. The apostle alludes to this, when he
bids the _Ephesians_ “not to be drunk with wine, wherein is excess, but
be filled with the Spirit.” And our LORD shews us thus much by chusing
wine; to shew forth the strength and refreshment of his blood, in the
blessed sacrament. I know these terms are unintelligible to natural men,
they can no more understand me, than if I spake to them in an unknown
tongue, for they are only to be spiritually discerned. To you then that
are spiritual do I speak, to you who are justified by faith, and feel
the blessed Spirit of JESUS CHRIST working upon your hearts, you can
judge of what I say; you have already (I am persuaded) been as it were
filled with new wine by the inspiration of his Holy Spirit. But alas!
you have not yet had half your portion; these are only earnests, and
in comparison but shadows of good things to come; our LORD keeps his
best wine for you till the last; and though you have drank deep of it
already, yet he intends to give you more: He will not leave you, ’till
he has filled you to the brim, ’till you are ready to cry out, LORD,
stay thine hand, thy poor creatures can hold no more! Be not straitened
in your own bowels, since JESUS CHRIST is not straitened in his. Open
your hearts as wide as ever you will, the Spirit of the LORD shall
fill them. CHRIST deals with true believers, as _Elijah_ did with the
poor woman, whose oil increased, to pay her husband’s debts; as long
as she brought pitchers, the oil continued. It did not cease till she
ceased bringing vessels to contain it. My brethren, our hearts are like
those pitchers; open them freely by faith, and the oil of GOD’s free
gift, the oil of gladness, the love of GOD through CHRIST, shall be
continually pouring in; for believers are to be filled with all the
fulness of GOD.
_Fourthly_, Our LORD’s turning water into wine, and keeping the best
until last, may shew forth the glory of the latter days of his marriage
feast with his church. Great things GOD has done already, whereat
millions of saints have rejoiced, and do yet rejoice. Great things GOD
is doing now, but yet, my brethren, we shall see greater things than
these. It is meet, right, and our bounden duty, to give thanks unto GOD,
even the Father; for many righteous men have desired to see the things
which we see, and have not seen them; and to hear the things which
we hear, and have not heard them. But still there are more excellent
things behind. Glorious things are spoken of these times, “when the
earth shall be filled with the knowledge of the LORD, as the waters
cover the sea.” There is a general expectation among the people of GOD,
when the partition-wall between _Jew_ and _Gentile_ shall be broken
down, and all _Israel_ be saved. Happy those who live when GOD does
this. They shall see _Satan_, like lightning, fall from heaven. They
shall not weep, as the _Jews_ did at the building of the second temple.
No, they shall rejoice with exceeding great joy. For all the former
glory of the christian church shall be nothing in comparison of that
glory which shall excel. Then shall they cry out with the governor of
the feast, “thou hast kept thy good wine until now!”
_Fifthly_, and lastly, This shews us the happiness of that blessed
state, when we shall all sit together at the marriage supper of the
Lamb, and drink of the new wine in his eternal and glorious kingdom!
The rewards which JESUS CHRIST confers on his faithful servants, and
the comforts of his love wherewith he comforts them, whilst pilgrims
here on earth, are often so exceeding great, that was it not promised,
it were almost presumption for them to hope for any reward hereafter.
But, my brethren, all the manifestations of GOD that we can possibly be
favoured with here, when compared with the glory that is to be revealed
in us, are no more than a drop of water when compared with an unbounded
ocean. Though CHRIST frequently fills his saints even to the brim,
yet their corruptible bodies weigh down their souls, and cause them to
cry, “Who shall deliver us from these bodies of death?” These earthly
tabernacles can hold no more: But, blessed be GOD, these earthly
tabernacles are to be dissolved; this corruptible is to put on
incorruption; this mortal is to put on immortality: and when GOD shall
cause all his glory to pass before us, then shall we cry out, LORD,
thou hast kept thy good wine until now. We have drank deeply of thy
spirit; we have heard glorious things spoken of this thy city, O GOD!
but we now find, that not the half, not the thousandth part hath been
told us. O the invisible realities of the world of faith! Eye hath not
seen, ear hath not heard, neither hath it entered into the heart of the
greatest saint to conceive how CHRIST will shew forth his glory there!
St. _Paul_, who was carried up into the third heavens, could give us
little or no account of it. And well he might not――for he heard and saw
such things as is not possible for a man cloathed with flesh and blood
to utter. Whilst I am thinking, and only speaking of those things unto
you, I am almost carried beyond myself. Methinks, I now receive some
little foretastes of that new wine which I hope to drink with you in
the heavenly kingdom for ever and ever.
And wherefore do you think I have been saying these things? Many,
perhaps, may be ready to say, To manifest thy own vain-glory. But it is
a small matter with me to be judged of man’s judgment. He that judgeth
me is the LORD. He knows that I have spoken of his miracle, only for
the same end for which he at first performed it, and which I at first
proposed, that is, “to shew forth his glory,” that you also may be
brought to believe on him.
Did I come to preach myself, and not CHRIST JESUS my LORD, I would come
to you, not in this plainness of speech, but with the enticing words
of man’s wisdom. Did I desire to please natural men, I need not preach
here in the wilderness. I hope my heart aims at nothing else, than
what our LORD’s great fore-runner aimed at, and which ought to be the
business of every gospel minister, that is, to point out to you the
God-man CHRIST JESUS. “Behold then (by faith behold) the Lamb of GOD,
who taketh away the sins of the world.” Look unto him, and be saved.
You have heard how he manifested, and will yet manifest his glory to
true believers; and why then, O sinners, will you not believe in him? I
say, O sinners, for now I have spoken to the saints, I have many things
to say to you. And may GOD give you all an hearing ear, and an obedient
heart!
The LORD JESUS who shewed forth his glory above 1700 years ago, has
made a marriage feast, and offers to espouse all sinners to himself,
and to make them flesh of his flesh, and bone of his bone. He is
willing to be united to you by one spirit. In every age, at sundry
times, and after divers manners, he hath sent forth his servants, and
they had bidden many, but yet, my brethren, there is room. The LORD
therefore now has given a commission in these last days to others
of his servants, even to compel poor sinners by the cords of love to
come in. For our master’s house must and shall be filled. He will not
shed his precious blood in vain. Come then, come to the marriage. Let
this be the day of your espousals with JESUS CHRIST, he is willing
to receive you, though other lords have had dominion over you. Come
then to the marriage. Behold the oxen and fatlings are killed, and
all things are ready; let me hear you say, as _Rebecca_ did, when they
asked her, whether she would go and be a wife to _Isaac_; O let me hear
you say, we will come. Indeed you will not repent it. The LORD shall
turn your water into wine. He shall fill your souls with marrow and
fatness, and cause you to praise him with joyful lips.
Do not say, you are miserable, and poor, and blind, and naked, and
therefore ashamed to come, for it is to such that this invitation is
now sent. The polite, the rich, the busy, self-righteous Pharisees of
this generation have been bidden already, but they have rejected the
counsel of GOD against themselves. They are too deeply engaged in going,
one to his country house, another to his merchandize. They are so
deeply wedded to the pomps and vanities of this wicked world, that they,
as it were with one consent, have made excuse. And though they have
been often called in their own synagogues, yet all the return they make,
is to thrust us out, and thereby in effect say, they will not come.
But GOD forbid, my brethren, that you should learn of them; no, since
our LORD condescends to call first, (because if left to yourselves
you would never call after him) let me beseech you to answer him, as
he answered for you, when called upon by infinite offended justice
to die for your sins, “Lo! I come to do thy will, O GOD!” What if
you are miserable, and poor, and blind, and naked, that is no excuse;
faith is the only wedding garment which CHRIST requires; he does not
call you because you already are, but because he intends to make you
saints. It pities him to see you naked. He wants to cover you with
his righteousness. In short, he desires to shew forth his glory, that
is, his free love through your faith in him. Not but that he will be
glorified, whether you believe in him or not; for the infinitely free
love of JESUS CHRIST will be ever the same, whether you believe it,
and so receive it, or the contrary. But our LORD will not always send
out his servants in vain, to call you; the time will come when he will
say, None of those which were bidden, and would not come, shall taste
of my supper. Our LORD is a GOD of justice, as well as of love; and if
sinners will not take hold of his golden sceptre, verily he will bruise
them with his iron rod. It is for your sakes, O sinners, and not his
own, that he thus condescends to invite you: suffer him then to shew
forth his glory, even the glory of the exceeding riches of his free
grace, by believing on him, “For we are saved by grace through faith.”
It was grace, free grace, that moved the Father so to love the world,
as to “give his only begotten Son, that whosoever believeth in him
should not perish, but have everlasting life!” It was grace, that made
the Son to come down and die. It was grace, free grace, that moved the
Holy Ghost to undertake to sanctify the elect people of GOD: and it was
grace, free grace, that moved our LORD JESUS CHRIST to send forth his
ministers to call poor sinners this day. Let me not then, my brethren,
go without my errand. Why will you not believe in him? Will the devil
do such great and good things for you as CHRIST will? No indeed,
he will not. Perhaps, he may give you to drink at first of a little
brutish pleasure; but what will he give you to drink at last? a cup of
fury and of trembling; a never-dying worm, a self-condemning conscience,
and the bitter pains of eternal death. But as for the servants of JESUS
CHRIST, it is not so with them. No, he keeps his best wine till the
last. And though he may cause you to drink of the brook in the way
to heaven, and of the cup of affliction, yet he sweetens it with a
sense of his goodness, and makes it pleasant drink, such as their souls
do love. I appeal to the experience of any saint here present, (as I
doubt not but there are many such in this field) whether CHRIST has not
proved faithful, ever since you have been espoused to him? Has he not
shewed forth his glory, ever since you have believed on him?
And now, sinners, what have you to object? I see you are all silent,
and well you may. For if you will not be drawn by the cords of infinite
and everlasting love, what will draw you? I could urge many terrors of
the LORD to persuade you; but if the love of JESUS CHRIST will not
constrain you, your case is desperate. Remember then this day I have
invited all, even the worst of sinners, to be married to the LORD JESUS.
If you perish, remember you do not perish for lack of invitation. You
yourselves shall stand forth at the last day, and I here give you a
summons to meet me at the judgment seat of CHRIST, and to clear both my
master and me. Would weeping, would tears prevail on you, I could wish
my head were waters, and my eyes fountains of tears, that I might weep
out every argument, and melt you into love. Would any thing I could
do or suffer, influence your hearts, I think I could bear to pluck
out my eyes, or even to lay down my life for your sakes. Or was I sure
to prevail on you by importunity, I could continue my discourse till
midnight, I would wrestle with you even till the morning watch, as
_Jacob_ did with the angel, and would not go away till I had overcome.
But such power belongeth only unto the LORD, I can only invite; it is
He only can work in you both to will and to do after his good pleasure;
it is his property to take away the heart of stone, and give you a
heart of flesh; it is his spirit that must convince you of unbelief,
and of the everlasting righteousness of his dear Son; it is He alone
must give faith to apply his righteousness to your hearts; it is He
alone can give you a wedding garment, and bring you to sit down and
drink new wine in his kingdom. As to spirituals we are quite dead, and
have no more power to turn to GOD of ourselves, than _Lazarus_ had to
raise himself, after he had lain stinking in the grave four days. If
thou canst go, O man, and breathe upon all the dry bones that lye in
the graves, and bid them live; if thou canst take thy mantle and divide
yonder river, as _Elijah_ did the river _Jordan_; then will we believe
thou hast a power to turn to GOD of thyself: But as thou must despair
of the one, so thou must despair of the other, without CHRIST’s
quickening grace; in him is thy only help; fly to him then by faith;
say unto him, as the poor leper did, “LORD, if thou wilt,” thou canst
make me willing; and he will stretch forth the right-hand of his power
to assist and relieve you: He will sweetly guide you by his wisdom on
earth, and afterwards take you up to partake of his glory in heaven.
To his mercy therefore, and Almighty protection, do I earnestly,
humbly, and most affectionately commit you: the LORD bless
you and keep you; the LORD lift up the light of his blessed
countenance upon you, and give you all peace and joy in
believing, now and for evermore!
SERMON XXXVII.
The Duty of searching the Scriptures.
JOHN v. 39.
_Search the Scriptures._
WHEN the Sadducees came to our blessed LORD, and put to him the
question, “whose wife that woman should be in the next life, who had
seven husbands in this,” he told them “they erred, not knowing the
scriptures.” And if we would know whence all the errors, that have
over-spread the church of CHRIST, first arose, we should find that, in
a great measure, they flowed from the same fountain, ignorance of the
word of GOD.
Our blessed LORD, though he was the eternal GOD, yet as man, he made
the scriptures his constant rule and guide. And therefore, when he was
asked by the lawyer, which was the great commandment of the law, he
referred him to his Bible for an answer, “What readest thou?” And thus,
when led by the Spirit to be tempted by the devil, he repelled all his
assaults, with “it is written.”
A sufficient confutation this, of their opinion, who say, “the Spirit
only, and not the Spirit by the Word, is to be our rule of action.” If
so, our Saviour, who had the Spirit without measure, needed not always
have referred to the written word.
But how few copy after the example of CHRIST? How many are there who do
not regard the word of GOD at all, ♦but throw the sacred oracles aside,
as an antiquated book, fit only for illiterate men?
♦ “bot” replaced with “but”
Such do greatly err, not knowing what the scriptures are, or for what
they are designed.
I shall, therefore,
_First_, Shew, that it is every one’s duty to search them.
And, _Secondly_, Lay down some directions for you, to search
them with advantage.
I. I am to shew, that it is every person’s duty to search the
Scriptures.
By the Scriptures, I understand the law and the prophets, and those
books which have in all ages been accounted canonical, and which make
up that volume ♦commonly called the Bible.
♦ “commmonly” replaced with “commonly”
These are emphatically stiled the _Scriptures_, and, in one place, the
“Scriptures of Truth,” as though no other books deserved the name of
true writings or scripture in comparison of them.
They are not of any private interpretation, authority, or invention,
but holy men of old wrote them, as they were moved by the Holy Ghost.
The foundation of GOD’s revealing himself thus to mankind, was our
fall in _Adam_, and the necessity of our new birth in CHRIST JESUS.
And if we search the scriptures as we ought, we shall find the sum and
substance, the _Alpha_ and _Omega_, the beginning and end of them, is
to lead us to a knowledge of these two great truths.
All the threats, promises and precepts, all the exhortations and
doctrines contained therein, all the rites, ceremonies and sacrifices
appointed under the _Jewish_ law; nay, almost all the historical parts
of holy scripture, suppose our being fallen in _Adam_, and either point
out to us a Mediator to come, or speak of him as already come in the
flesh.
Had man continued in a state of innocence, he would not have needed an
outward revelation, because the law of GOD was so deeply written in the
tables of his heart. But having eaten the forbidden fruit, he incurred
the displeasure of GOD, and lost the divine Image, and, therefore,
without an external revelation, could never tell how GOD would be
reconciled unto him, or how he should be saved from the misery and
darkness of his fallen nature.
That these truths are so, I need not refer you to any other book, than
your own hearts.
For unless we are fallen creatures, whence those abominable corruptions
which daily arise in our hearts? We could not come thus corrupt out
of the hands of our Maker, because he being goodness itself could make
nothing but what is like himself, holy, just, and good. And that we
want to be delivered from these disorders of our nature, is evident,
because we find an unwillingness within ourselves to own we are thus
depraved, and are always striving to appear to others of a quite
different frame and temper of mind than what we are.
I appeal to the experience of the most learned disputer against divine
revelation, whether he does not find in himself, that he is naturally
proud, angry, revengeful, and full of other passions contrary to
the purity, holiness, and long-suffering of GOD. And is not this a
demonstration that some way or other he is fallen from GOD? And I
appeal also, whether at the same time that he finds these hurtful lusts
in his heart, he does not strive to seem amiable, courteous, kind and
affable; and is not this a manifest proof, that he is sensible he is
miserable, and wants, he knows not how, to be redeemed or delivered
from it?
Here then, GOD by his word steps in, and opens to his view such a scene
of divine love, and infinite goodness in the holy scriptures, that
none but men, of such corrupt and reprobate minds as our modern deists,
would shut their eyes against it.
What does GOD in his written word do more or less, than shew thee, O
man, how thou art fallen into that blindness, darkness, and misery, of
which thou feelest and complainest? And, at the same time, he points
out the way to what thou desirest, even how thou mayest be redeemed out
of it by believing in, and copying after the Son of his love.
As I told you before, so I tell you again, upon these two truths rest
all divine revelation. It being given us for no other end, but to shew
us our misery, and our happiness; our fall and recovery; or, in one
word, after what manner we died in _Adam_, and how in CHRIST we may
again be made alive.
Hence then arises the necessity of searching the scriptures: for since
they are nothing else but the grand charter of our salvation, the
revelation of a covenant made by GOD with men in CHRIST, and a light
to guide us into the way of peace; it follows, that all are obliged
to read and search them, because all are equally fallen from GOD, all
equally stand in need of being informed how they must be restored to,
and again united with him.
How foolishly then do the disputing infidels of this generation act,
who are continually either calling for signs from heaven, or seeking
for outward evidence to prove the truth of divine revelation? Whereas,
what they so earnestly seek for is nigh unto, nay, within them. For let
them but consult their own hearts, they cannot but feel what they want.
Let them but consult the lively oracles of GOD, and they cannot but
see a remedy revealed for all their wants, and that the written word
does as exactly answer the wants and desires of their hearts, as face
answers to face in the water. Where then is the scribe, where is the
wise, where is the solidity of the reasoning of the disputers of this
world? Has not GOD revealed himself unto them, as plain as their own
hearts could wish? And yet they require a sign: but there shall no
other sign be given them. For if they believe not a revelation which
is every way so suited to their wants, neither will they be persuaded
though one should rise from the dead.
But this discourse is not designed so much for them that believe not,
as for them, who both know and believe that the scriptures contain a
revelation which came from GOD, and that it is their duty, as being
chief parties concerned, not only to read but search them also.
I pass on, therefore, in the
_Second_ place, to lay down some directions, how you may search them
with advantage.
_First_, Have always in view, the end for which the scriptures were
written, even to shew us the way of salvation, by JESUS CHRIST.
“Search the scriptures,” says our blessed LORD, “for they are they that
testify of me.” Look, therefore, always for CHRIST in the scripture.
He is the treasure hid in the field, both of the Old and New Testament.
In the Old, you will find him under prophesies, types, sacrifices, and
shadows; in the New, manifested in the flesh, to become a propitiation
for our sins as a Priest, and as a Prophet to reveal the whole will of
his heavenly Father.
Have CHRIST, then, always in view when you are reading the word of GOD,
and this, like the star in the east, will guide you to the Messiah,
will serve as a key to every thing that is obscure, and unlock to you
the wisdom and riches of all the mysteries of the kingdom of GOD.
_Secondly_, Search the scriptures with an humble child-like disposition.
For whosoever does not read them with this temper, shall in no wise
enter into the knowledge of the things contained in them. For GOD
hides the sense of them, from those that are wise and prudent in their
own eyes, and reveals them only to babes in CHRIST: who think they
know nothing yet as they ought to know; who hunger and thirst after
righteousness, and humbly desire to be fed with the sincere milk of
the word, that they may grow thereby.
Fancy yourselves, therefore, when you are searching the scriptures,
especially when you are reading the New Testament, to be with _Mary_
sitting at the feet of the holy JESUS; and be as willing to learn what
GOD shall teach you, as _Samuel_ was, when he said, “Speak, LORD, for
thy servant heareth.”
Oh that the unbelievers would pull down every high thought and
imagination that exalts itself against the revealed will of GOD! O that
they would, like new-born babes, desire to be fed with the pure milk
of the word! then we should have them no longer scoffing at Divine
Revelation, nor would they read the Bible any more with the same intent
the _Philistines_ brought out _Sampson_, to make sport at it; but they
would see the divine image and superscription written upon every line.
They would hear GOD speaking unto their souls by it, and, consequently,
be built up in the knowledge and fear of him, who is the Author thereof.
_Thirdly_, Search the scriptures, with a sincere intention to put in
practice what you read.
A desire to do the will of GOD is the only way to know it; if any man
will do my will, says JESUS CHRIST, “He shall know of my doctrine,
whether it be of GOD, or whether I speak of myself.” As he also
speaks in another place to his disciples, “To you, (who are willing to
practise your duty) it is given to know the mysteries of the kingdom
of GOD, but to those that are without, (who only want to raise cavils
against my doctrine) all these things are spoken in parables, that
seeing they may see and not understand, and hearing they may hear and
not perceive.”
For it is but just in GOD to send those strong delusions, that they may
believe a lie, and to conceal the knowledge of himself from all such as
do not seek him with a single intention.
JESUS CHRIST is the same now, as formerly, to those who desire to
know from his word, who he is that they may believe on, and live by;
and to him he will reveal himself as clearly as he did to the woman
of _Samaria_, when he said, “I that speak to thee am he,” or as he
did to the man that was born blind, whom the _Jews_ had cast out for
his name’s sake, “He that talketh with thee, is he.” But to those
who consult his word with a desire neither to know him, nor keep his
commandments, but either merely for their entertainment, or to scoff at
the simplicity of the manner in which he is revealed, to those, I say,
he never will reveal himself, though they should search the scriptures
to all eternity. As he never would tell those whether he was the
_Messiah_ or not, who put that question to him either out of curiosity,
or that they might have whereof to accuse him.
_Fourthly_, In order to search the scriptures still more effectually,
make an application of every thing you read to your own hearts.
For whatever was written in the book of GOD, was written for our
learning. And what CHRIST said unto those aforetime, we must look upon
as spoken to us also: for since the holy scriptures are nothing but a
revelation from GOD, how fallen man is to be restored by JESUS CHRIST:
all the precepts, threats, and promises, belong to us and to our
children, as well as to those, to whom they were immediately made known.
Thus the Apostle, when he tells us that he lived by the faith of
the Son of GOD, adds, “who died and gave himself for me.” It is this
application of JESUS CHRIST to our hearts, that makes his redemption
effectual to each of us.
And it is this application of all the doctrinal and historical parts
of scripture, when we are reading them over, that must render them
profitable to us, as they were designed for reproof, for correction,
for instruction in righteousness, and to make every child of GOD
perfect, thoroughly furnished to every good work.
I dare appeal to the experience of every spiritual reader of holy writ,
whether or not, if he consulted the word of GOD in this manner, he was
not at all times and at all seasons, as plainly directed how to act,
as though he had consulted the Urim and Thummim, which was upon the
high-priest’s breast. For this is the way GOD now reveals himself to
man: not by making new revelations, but by applying general things that
are revealed already to every sincere reader’s heart.
And this, by the way, answers an objection made by those who say, “The
word of GOD is not a perfect rule of action, because it cannot direct
us how to act or how to determine in particular cases, or what place
to go to, when we are in doubt, and therefore, the Spirit, and not the
word, is to be our rule of action.”
But this I deny, and affirm on the contrary, that GOD at all times,
circumstances, and places, though never so minute, never so particular,
will, if we diligently seek the assistance of his Holy Spirit, apply
general things to our hearts, and thereby, to use the words of the
holy JESUS, will lead us into all truth, and give us the particular
assistance we want: But this leads me to a
_Fifth_ direction how to search the scriptures with profit: Labour to
attain that Spirit by which they were written.
For the natural man discerneth not the words of the Spirit of GOD,
because they are spiritually discerned; the words that CHRIST hath
spoken, they are spirit, and they are life, and can be no more
understood as to the true sense and meaning of them, by the mere
natural man, than a person who never had learned a language can
understand another speaking in it. The scriptures, therefore, have
not unfitly been compared, by some, to the cloud which went before the
_Israelites_, they are dark and hard to be understood by the natural
man, as the cloud appeared dark to the _Egyptians_; but they are
light, they are life to christians indeed, as that same cloud which
seemed dark to _Pharaoh_ and his house, appeared bright and altogether
glorious to the _Israel_ of GOD.
It was the want of the assistance of this Spirit, that made _Nicodemus_,
a teacher of _Israel_, and a ruler of the _Jews_, so utterly ignorant
in the doctrine of regeneration: for being only a natural man, he could
not tell how that thing could be; it was the want of this Spirit that
made our Saviour’s disciples, though he so frequently conversed with
them, daily mistake the nature of the doctrines he delivered; and it
is because the natural veil is not taken off from their hearts, that
so many who now pretend to search the scriptures, yet see no farther
than into the bare letter of them, and continue entire strangers to the
spiritual meaning couched under every parable, and contained in almost
all the precepts of the book of GOD.
Indeed, how should it be otherwise, for GOD being a spirit, he cannot
communicate himself any otherwise than in a spiritual manner to the
hearts of men; and consequently if we are strangers to his Spirit,
we must continue strangers to his word, because it is altogether like
himself, spiritual. Labour, therefore, earnestly for to attain this
blessed Spirit; otherwise, your understandings will never be opened to
understand the scriptures aright: and remember, prayer is one of the
most immediate means to get this Holy Spirit. Therefore,
_Sixthly_, Let me advise you, before you read the scriptures, to pray,
that CHRIST, according to his promise, would send his Spirit to guide
you into all truth; intersperse short ejaculations whilst you are
engaged in reading; pray over every word and verse, if possible; and
when you close up the book, most earnestly beseech GOD, that the words
which you have read, may be inwardly engrafted into your hearts, and
bring forth in you the fruits of a good life.
Do this, and you will, with a holy violence, draw down GOD’s Holy
Spirit into your hearts; you will experience his gracious influence,
and feel him enlightening, quickening, and inflaming your souls by
the word of GOD; you will then not only read, but mark, learn, and
inwardly digest what you read: and the word of GOD will be meat indeed,
and drink indeed unto your souls; you then will be as _Apollos_ was,
powerful in the scriptures; be scribes ready instructed to the kingdom
of GOD, and bring out of the good treasures of your heart, things both
from the Old and New Testament, to entertain all you converse with. One
Direction more, which shall be the last, _Seventhly_, Read the
scripture constantly, or, to use our Saviour’s expression in the text,
“search the scriptures;” dig in them as for hid treasure; for here is
a manifest allusion to those who dig in mines; and our Saviour would
thereby teach us, that we must take as much pains in constantly reading
his word, if we would grow wise thereby, as those who dig for gold and
silver. The scriptures contain the deep things of GOD, and therefore,
can never be sufficiently searched into by a careless, superficial,
cursory way of reading them, but by an industrious, close, and humble
application.
The Psalmist makes it the characteristic of a good man, that he
“meditates on GOD’s law day and night.” And “this book of the law,
(says GOD to _Joshua_) shall not go out of thy mouth, but thou shalt
meditate therein day and night;” for then thou shalt make thy way
prosperous, and thou shalt have good success. Search, therefore, the
scriptures, not only devoutly but daily, for in them are the words of
eternal life; wait constantly at wisdom’s gate, and she will then, and
not till then, display and lay open to you her heavenly treasures. You
that are rich, are without excuse if you do not; and you that are poor,
ought to take heed and improve that little time you have: for by the
scriptures you are to be acquitted, and by the scriptures you are to be
condemned at the last day.
But perhaps you have no taste for this despised book; perhaps plays,
romances, and books of polite entertainment, suit your taste better: if
this be your case, give me leave to tell you, your taste is vitiated,
and unless corrected by the Spirit and word of GOD, you shall never
enter into his heavenly kingdom: for unless you delight in GOD here,
how will you be made meet to dwell with him hereafter. Is it a sin
then, you will say, to read useless impertinent books; I answer,
Yes: And that for the same reason, as it is a sin to indulge useless
conversation, because both immediately tend to grieve and quench that
Spirit, by which alone we can be sealed to the day of redemption. You
may reply, How shall we know this? Why, put in practice the precept in
the text; search the scripture in the manner that has been recommended,
and then you will be convinced of the danger, sinfulness, and
unsatisfactoriness of reading any others than the book of GOD, or such
as are wrote in the same spirit. You will then say, when I was a child,
and ignorant of the excellency of the word of GOD, I read what the
world calls harmless books, as other children in knowledge, though old
in years, have done, and still do; but now I have tasted the good word
of life, and am come to a more perfect knowledge of CHRIST JESUS my
LORD, I put away these childish, trifling things, and am determined to
read no other books but what lead me to a knowledge of myself and of
CHRIST JESUS.
Search, therefore, the scriptures, my dear brethren; taste and see how
good the word of GOD is, and then you will never leave that heavenly
manna, that angel’s food, to feed on dry husks, that light bread, those
trifling, sinful compositions, in which men of false taste delight
themselves: no, you will then disdain such poor entertainment, and
blush that yourselves once were fond of it. The word of GOD will then
be sweeter to you than honey, and the honey-comb, and dearer than gold
and silver; your souls by reading it, will be filled as it were, with
marrow and fatness, and your hearts insensibly moulded into the spirit
of its blessed Author. In short, you will be guided by GOD’s wisdom
here, and conducted by the light of his divine word into glory
hereafter.
SERMON XXXVIII.
The Indwelling of the Spirit,
the common Privilege of all Believers.
JOHN vii. 37, 38, 39.
_In the last day, that great day of the feast, JESUS stood and
cried, saying, If any man thirst, let him come unto me and
drink. He that believeth on me, as the scripture hath said,
out of his belly shall flow rivers of living water. But this
spake he of the Spirit, which they that believe on him should
receive._
NOTHING has rendered the cross of CHRIST of less effect; nothing has
been a greater stumbling-block and rock of offence to weak minds, than
a supposition, now current among us, that most of what is contained
in the gospel of JESUS CHRIST, was designed only for our LORD’s first
and immediate followers, and consequently calculated but for one or
two hundred years. Accordingly, many now read the life, sufferings,
death, and resurrection of JESUS CHRIST, in the same manner as _Cæsar’s
Commentaries_, or the _Conquests of Alexander_ are read: as things
rather intended to afford matter for speculation, than to be acted over
again in and by us.
As this is true of the doctrines of the gospel in general, so it
is of the operation of GOD’s Spirit upon the hearts of believers in
particular; for we no sooner mention the necessity of our receiving the
Holy Ghost in these last days, as well as formerly, but we are looked
upon by some, as enthusiasts and madmen; and by others, represented
as wilfully deceiving the people, and undermining the established
constitution of the church.
Judge ye then, whether it is not high time for the true ministers of
JESUS CHRIST, who have been made partakers of this heavenly gift, to
lift up their voices like a trumpet; and if they would not have those
souls perish, for which the LORD JESUS has shed his precious blood,
to declare, with all boldness, that the Holy Spirit is the common
privilege and portion of all believers in all ages; and that we as well
as the first christians, must receive the Holy Ghost, before we can be
truly called the children of GOD.
For this reason, (and also that I might answer the design of our church
in appointing the present festival¹) I have chosen the words of the
text.
¹ Whitsuntide.
They were spoken by JESUS CHRIST, when he was at the feast of
tabernacles. Our LORD attended on the temple-service in general, and
the festivals of the _Jewish_ church in particular. The festival at
which he was now present, was that of the feast of tabernacles, which
the _Jews_ observed according to GOD’s appointment in commemoration of
their living in tents. At the last day of this feast, it was customary
for many pious people to fetch water from a certain place, and bring
it on their heads, singing this anthem out of _Isaiah_, “And with
joy shall they draw water out of the wells of salvation.” Our LORD
observing this, and it being his constant practice to spiritualize
every thing he met with, cries out, “If any man thirst, let him come
unto me, (rather than unto that well) and drink. He that believeth
on me, as the scripture hath spoken, (where it is said, GOD will make
water to spring out of a dry rock, and such-like) out of his belly
shall flow rivers of living water.” And that we might know what our
Saviour meant by this living water, the Evangelist immediately adds,
“But this spake he of the Spirit, which they that believe on him should
receive.”
The last words I shall chiefly insist on in the ensuing discourse: And
_First_, I shall briefly shew, what is meant by the word Spirit.
_Secondly_, That this Spirit is the common privilege of all
believers.
_Thirdly_, I shall shew the reason on which this doctrine is
founded. And
_Lastly_, Conclude with a general exhortation to believe on
JESUS CHRIST, whereby alone we can receive this Spirit.
_First_, I am to shew, what is meant by the word _Spirit_.
By the Spirit, is evidently to be understood the Holy Ghost, the third
person in the ever-blessed Trinity, consubstantial and ♦co-eternal
with the Father and the Son, proceeding from, yet equal to them both.
For, to use the words of our Church in this day’s office, that which we
believe of the glory of the Father, the same we believe of the Son, and
of the Holy Ghost, without any difference or inequality.
♦ “co-eternnl” replaced with “co-eternal”
Thus, says St. _John_, in his first epistle, chapter v. verse 7. “There
are three that bare record in heaven, the Father, the Word, and the
Holy Ghost, and these three are one.” And our LORD, when he gave his
Apostles commission to go and teach all nations, commanded them to
baptize in the name of the Holy Ghost, as well as of the Father and the
Son. And St. _Peter_, _Acts_ v. 3. said to _Ananias_, “Why hath Satan
filled thine heart to lie to the Holy Ghost?” And verse 4. he says,
“Thou hast not lied unto men, but unto GOD.” From all which passages,
it is plain, that the Holy Ghost, is truly and properly GOD, as well as
the Father and the Son. This is an unspeakable mystery, but a mystery
of GOD’s revealing, and, therefore, to be assented to with our whole
hearts: seeing GOD is not a man that he should lie, nor the son of man
that he should deceive. I proceed,
_Secondly_, To prove that the Holy Ghost is the common privilege of all
believers.
But, here I would not be understood of so receiving the Holy Ghost,
as to enable us to work miracles, or shew outward signs and wonders.
I allow our adversaries, that to pretend to be inspired, in this
sense, is being wise above what is written. Perhaps it cannot be
proved, that GOD ever interposed in this extraordinary manner, but when
some new revelation was to be established, as at the first settling
of the _Mosaic_ and gospel dispensation: and as for my own part, I
cannot but suspect the spirit of those who insist upon a repetition of
such miracles at this time. For the world being now become nominally
christian, (though, GOD knows, little of the power is left among us)
there need not outward miracles, but only an inward co-operation of the
Holy Spirit with the word, to prove that JESUS is the Messiah which was
to come into the world.
Besides, if it was possible for thee, O man, to have faith, so as to be
able to remove mountains, or cast out devils; nay, couldst thou speak
with the tongue of men and angels, yea, and bid the sun stand still
in the midst of heaven; what would all these gifts of the Spirit avail
thee, without being made partaker of his sanctifying graces? _Saul_ had
the spirit of government for a while, so as to become another man, and
yet probably was a cast-away. And many, who cast out devils in CHRIST’s
name, at the last will be disowned by him. If, therefore, thou hadst
only the gifts, and was destitute of the graces of the Holy Ghost, they
would only serve to lead thee with so much the more solemnity to hell.
Here then we join issue with our adversaries, and will readily grant,
that we are not in this sense to be inspired, as were our LORD’s first
Apostles. But unless men have eyes which see not, and ears that hear
not, how can they read the latter part of the text, and not confess
that the Holy Spirit, in another sense, is the common privilege of all
believers, even to the end of the world? “This spake he of the Spirit,
which they that believe on him should receive.” Observe, he does
not say, they that believe on him for one or two ages, but they that
believe on him in general, or, at all times, and in all places. So that,
unless we can prove, that St. _John_ was under a delusion when he wrote
these words, we must believe that even we also, shall receive the Holy
Ghost, if we believe on the LORD JESUS with our whole hearts.
Again, our LORD, just before his bitter passion, when he was about to
offer up his soul an offering for the sins of the elect world; when
his heart was most enlarged, and he would undoubtedly demand the most
excellent gift for his disciples, prays, “That they all may be one, as
thou, Father, art in me, and I in thee; that they also may be one in
us, I in them, and thou in me, that they may be made perfect in one;”
that is, that all his true followers might be united to him by his holy
Spirit, by as real, vital, and mystical an union, as there was between
JESUS CHRIST and the Father. I say all his _true followers_; for it is
evident, from our LORD’s own words, that he had us, and all believers,
in view, when he put up this prayer; “Neither pray I for these alone,
but for them also which shall believe on me through their word;” so
that, unless we treat our LORD as the high priests did, and count him
a blasphemer, we must confess, that all who believe in JESUS CHRIST,
through the word, or ministration of his servants, are to be joined to
JESUS CHRIST, by being made partakers of the Holy Spirit.
A great noise hath been made of late, about the word _enthusiast_,
and it has been cast upon the preachers of the gospel, as a term of
reproach; but every christian, in the proper sense of the word, must
be an enthusiast; that is, must be inspired of GOD, or have GOD, by his
Spirit, in him. St. _Peter_ tells us, “we have many great and precious
promises, that we may be made partakers of the divine nature;” our LORD
prays, “that we may be one, as the Father and he are one;” and our own
church, in conformity to these texts of Scripture, in her excellent
communion-office, tells us, that those who receive the sacrament
worthily, “dwell in CHRIST, and CHRIST in them; that they are one with
CHRIST, and CHRIST with them.” And yet, christians must have their
names cast out as evil, and ministers in particular, must be looked
upon as deceivers of the people, for affirming, that we must be really
united to GOD, by receiving the Holy Ghost. Be astonished, O heavens,
at this!
Indeed, I will not say, all our letter-learned preachers deny this
doctrine in express words; but however, they do in effect; for they
talk professedly against inward feelings, and say, we may have GOD’s
Spirit without feeling it, which is in reality to deny the thing itself.
And had I a mind to hinder the progress of the gospel, and to establish
the kingdom of darkness, 1 would go about, telling people, they might
have the Spirit of GOD, and yet not feel it.
But to return: When our LORD was about to ascend to his Father and our
Father, to his GOD and our GOD, he gave his apostles this commission,
“Go and teach all nations, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost.” And accordingly, by authority
of this commission, we do teach and baptize in this, and every age of
the church. And though we translate the words, “baptizing them in the
_name_;” yet, as the name of GOD, in the LORD’s prayer, and several
other places, signifies his nature, they might as well be translated
thus, “baptizing them into the _nature_ of the Father, into the
_nature_ of the Son, and into the _nature_ of the Holy Ghost.”
Consequently, if we are all to be baptized into the nature of the Holy
Ghost, before our baptism be effectual to salvation, it is evident,
that we all must actually receive the Holy Ghost, and ere we can say,
we truly believe in JESUS CHRIST. For no one can say, that JESUS is my
LORD, but he that has thus received the Holy Ghost.
Numbers of other texts might be quoted to make this doctrine, if
possible, still more plain; but I am astonished, that any who call
themselves members; much more, that many, who are preachers in the
church of _England_, should dare so much as to open their lips against
it. And yet, with grief I speak it, GOD is my Judge, persons of the
established church seem more generally to be ignorant of it, than any
dissenters whatsoever.
But, my dear brethren, what have you been doing? how often have your
hearts given your lips the lye? how often have you offered to GOD
the sacrifice of fools, and had your prayers turned into sin, if you
approve of, and use our church-liturgy, and yet deny the Holy Spirit to
be the portion of all believers? In the daily absolution, the minister
exhorts the people to pray, that “GOD would grant them repentance, and
his Holy Spirit;” in the Collect for _Christmas-day_, we beseech GOD,
“that he would daily renew us by his Holy Spirit;” in the last week’s
Collect, we prayed that “we may evermore rejoice in the comforts of the
Holy Ghost;” and in the concluding prayer, which we put up every day,
we pray, not only that the grace of our LORD JESUS CHRIST, and the love
of GOD, but that “the fellowship of the Holy Ghost” may be with us all
evermore.
But farther, a solemn season, to some, is now approaching; I mean the
_Ember-days_, at the end of which, all that are to be ordained to the
office of a deacon, are in the sight of GOD, and in the presence of the
congregation, to declare, that “they trust they are inwardly moved by
the Holy Ghost, to take upon them that administration;” and to those,
who are to be ordained priests, the bishop is to repeat these solemn
words, “Receive thou the Holy Ghost, now committed unto thee, by the
imposition of our hands.” And yet, O that I had no reason to speak
it, many that use our forms, and many who have witnessed this good
confession, yet dare to both talk and preach against the necessity
of receiving the Holy Ghost now; and not only so, but cry out against
those, who do insist upon it, as madmen, enthusiasts, schismatics, and
underminers of the established constitution.
But you are the schismatics, you are the bane of the church of
_England_, who are always crying out, “the temple of the LORD, the
temple of the LORD;” and yet starve the people out of our communion, by
feeding them only with the dry husks of dead morality, and not bringing
out to them the fatted calf; I mean, the doctrines of the operations
of the blessed Spirit of GOD. But here is the misfortune; many of us
are not led by, and therefore no wonder that we cannot talk feelingly
of, the Holy Ghost; we subscribe to our articles, and make them serve
for a key to get into church-preferment, and then preach contrary to
those very articles to which we have subscribed. Far be it from me,
to charge all the clergy with this hateful hypocrisy; no, blessed be
GOD, there are some left among us, who dare maintain the doctrines
of the Reformation, and preach the truth as it is in JESUS: But I
speak the truth in CHRIST, I lye not; the generality of the clergy are
fallen from our articles, and do not speak agreeable to them, or to
the form of sound words delivered in the Scriptures; wo be unto such
blind leaders of the blind! how can you escape the damnation of hell?
It is not all your learning (falsely so called) it is not all your
preferments can keep you from the just judgment of GOD. Yet a little
while, and we shall all appear before the tribunal of CHRIST; there,
there will I meet you; there JESUS CHRIST, the great Shepherd and
Bishop of souls, shall determine who are the false prophets, who
are the wolves in sheep’s cloathing. Those who say, that we must now
receive and feel the Holy Ghost, or those who exclaim against it, as
the doctrine of devils.
But I can no more; it is an unpleasing task to censure any order of men,
especially those who are in the ministry; nor would any thing excuse it
but necessity: that necessity which extorted from our LORD himself so
many woes against the Scribes and Pharisees, the letter-learned rulers
and teachers of the _Jewish_ church; and surely, if I could bear to see
people perish for lack of knowledge, and yet be silent towards those
who keep from them the key of true knowledge, the very stones would cry
out.
Would we restore the church to its primitive dignity, the only way is
to live and preach the doctrine of CHRIST, and the articles to which we
have subscribed; then we shall find the number of dissenters will daily
decrease, and the church of _England_ become the joy of the whole earth.
I am, in the _Third_ place, to shew the reasonableness of this doctrine.
I say, the reasonableness of this doctrine; for however it may seem
foolishness to the natural man, yet to those, who have tasted of
the good word of life, and have felt the power of the world to come,
it will appear to be founded on the highest reason; and is capable,
to those who have eyes to see, even of a demonstration; I say of
demonstration: for it stands on this self-evident truth, that we are
fallen creatures, or, to use the scripture-expression, “have all died
in _Adam_.”
I know indeed, it is now no uncommon thing amongst us, to deny the
doctrine of original sin, as well as the divinity of JESUS CHRIST; but
it is incumbent on those who deny it, first to disprove the authority
of the holy Scriptures; if thou canst prove, thou unbeliever, that the
book, which we call _The Bible_, does not contain the lively oracles of
GOD; if thou canst shew, that holy men of old, did not write this book,
as they were inwardly moved by the Holy Ghost, then will we give up the
doctrine of original sin; but unless thou canst do this, we must insist
upon it, that we are all conceived and born in sin; if for no other,
yet for this one reason, because that GOD, who cannot lye, has told us
so.
But what has light to do with darkness, or polite infidels with the
Bible? Alas! as they are strangers to the power, so they are generally
as great strangers to the word of GOD. And therefore, if we will preach
to them, we must preach to and from the heart: for talking in the
language of scripture, to them, is but like talking in an unknown
tongue. Tell me then, O man, whosoever thou art, that deniest the
doctrine of original sin, if thy conscience be not seared as with a
hot iron! tell me, if thou dost not find thyself, by nature, to be a
motly mixture of brute and devil? I know these terms will stir up the
whole Pharisee in thy heart; but let not Satan hurry thee hence; stop a
little, and let us reason together; dost thou not find, that by nature
thou art prone to pride? otherwise, wherefore art thou now offended?
Again, dost not thou find in thyself the seeds of malice, revenge,
and all uncharitableness? and what are these but the very tempers of
the devil? Again, do we not all by nature follow, and suffer ourselves
to be led by our natural appetites, always looking downwards, never
looking upwards to that GOD, in whom we live, move, and have our being?
and what is this but the very nature of the beasts that perish? Out
of thy own heart, therefore, will I oblige thee to confess, what an
inspired apostle has long since told us, that “the whole world (by
nature) lies in the wicked one;” we are no better than those whom St.
_Jude_ calls “brute beasts;” for we have tempers in us all by nature,
that prove to a demonstration, that we are earthly, sensual, devilish.
And this will serve as another argument, to prove the reality of the
operations of the blessed Spirit on the hearts of believers, against
those false professors, who deny there is any such thing as influences
of the Holy Spirit, that may be felt. For if they will grant that the
devil worketh, and so as to be felt in the hearts of the children of
disobedience (which they must grant, unless they will give an apostle
the lye) where is the wonder that the good Spirit should have the same
power over those who are truly obedient to the faith of JESUS CHRIST?
If it be true then, that we are all by nature, since the fall, a
mixture of brute and devil, it is evident, that we all must receive the
Holy Ghost, ere we can dwell with and enjoy GOD.
When you read, how the prodigal, in the gospel, was reduced to so low
a condition, as to eat husks with swine, and how _Nebuchadnezzar_ was
turned out, to graze with oxen; I am confident, you pity their unhappy
state. And when you hear, how JESUS CHRIST will say, at the last day,
to all that are not born again of GOD, “Depart from me, ye cursed, into
everlasting fire, prepared for the devil and his angels,” do not your
hearts shrink within you, with a secret horror? And if creatures, with
only our degree of goodness, cannot bear even the thoughts of dwelling
with beasts or devils, to whose nature we are so nearly allied, how do
we imagine GOD, who is infinite goodness, and purity itself, can dwell
with us, while we are partakers of both their natures? we might as well
think to reconcile heaven and hell.
When _Adam_ had eaten the forbidden fruit, he fled and hid himself from
GOD; why? because he was naked; he was alienated from the life of GOD,
the due punishment of his disobedience. Now, we are all by nature naked
and void of GOD, as he was at that time, and consequently, until we are
changed, renewed, and cloathed with a divine nature again, we must fly
from GOD also.
Hence then appears the reasonableness of our being obliged to receive
the Spirit of GOD. It is founded on the doctrine of original sin: and,
therefore, you will always find, that those who talk against feeling
the operations of the Holy Ghost, very rarely, or slightly at least,
mention our fall in _Adam_; no, they refer St. _Paul_’s account of
the depravity of unbelievers, only to those of old time. Whereas it is
obvious, on the contrary, that we are all equally included under the
guilt and consequences of our first parent’s sin, even as others; and
to use the language of our own church-article, “bring into the world
with us, a corruption, which renders us liable to GOD’s wrath, and
eternal damnation.”
Should I preach to you any other doctrine, I should wrong my own soul;
I should be found a false witness towards GOD and you; and he that
preaches any other doctrine, howsoever dignified and distinguished,
shall bear his punishment, whosoever he be.
From this plain reason then appears the necessity why we, as well as
the first apostles, in this sense, must receive the Spirit of GOD.
For the great work of sanctification, or making us holy, is
particularly referred to the Holy Ghost; therefore, our LORD says,
“Unless a man be born of the Spirit, he cannot enter into the kingdom
of GOD.”
JESUS CHRIST came down to save us, not only from the guilt, but also
from the power of sin: and however often we have repeated our creed,
and told GOD we believe in the Holy Ghost, yet, if we have not believed
in him, so as to be really united to JESUS CHRIST by him, we have no
more concord with JESUS CHRIST than _Belial_ himself.
And now, my brethren, what shall I say more? tell me, are not many of
you offended at what has been said already? do not some of you think,
though I mean well, yet I have carried the point a little too far? are
not others ready to cry out, if this be true, who then can be saved? is
not this driving people into despair?
Yes, I ingenuously confess it is; but into what despair? a despair of
mercy through CHRIST? no, GOD forbid; but a despair of living with GOD
without receiving the Holy Ghost. And I would to GOD, that not only
all you that hear me this day, but that the whole world was filled
with this despair. Believe me, I have been doing no more than you allow
your bodily physicians to do every day: if you have a wound, and are in
earnest about a cure, you bid the surgeon probe it to the very bottom;
and shall not the physician of your souls be allowed the same freedom?
What have I been doing but searching your natural wounds, that I might
convince you of your danger, and put you upon applying to JESUS CHRIST
for a remedy? Indeed I have dealt with you as gently as I could; and
now I have wounded, I will attempt to heal you. For I was in the
_Last_ place, to exhort you all to come to JESUS CHRIST by faith,
whereby you, even you also, shall receive the Holy Ghost. “For this
spake he of the Spirit, which they that _believe_ on him should
receive.”
This, this is what I long to come to. Hitherto I have been preaching
only the law; but behold I bring you glad tidings of great joy. If I
have wounded you, be not afraid; behold, I now bring a remedy for all
your wounds. Notwithstanding you are sunk into the nature of the beast
and devil, yet, if you truly believe on JESUS CHRIST, you shall receive
the quickening Spirit promised in the text, and be restored to the
glorious liberties of the sons of GOD; I say, if you believe on JESUS
CHRIST. “For by faith we are saved; it is not of works, lest any
one should boast.” And, however some men may say, there is a fitness
required in the creature, and that we must have a righteousness of our
own, before we can lay hold on the righteousness of CHRIST; yet, if
we believe the scripture, salvation is the free gift of GOD, in CHRIST
JESUS our LORD; and whosoever believeth on him with his whole heart,
though his soul be as black as hell itself, shall receive the gift of
the Holy Ghost. Behold then, I stand up, and cry out in this great day
of the feast, let every one that thirsteth come unto JESUS CHRIST and
drink. “He that believeth on him, out of his belly shall flow (not only
streams or rivulets, but whole) rivers of living water.” This I speak
of the Spirit, which they that believe on JESUS shall certainly receive.
For JESUS CHRIST is the same yesterday, to-day, and for ever; he is the
way, the truth, the resurrection, and the life; “whosoever believeth
on him, though he were dead, yet shall he live.” There is no respect
of persons with JESUS CHRIST; high and low, rich and poor, one with
another, may come to him with an humble confidence, if they draw near
by faith; from him we may all receive grace upon grace; for JESUS
CHRIST is full of grace and truth, and ready to save to the uttermost,
all that by a true faith turn unto him. Indeed, the poor generally
receive the gospel, and “GOD has chosen the poor in this world, rich
in faith.” But though not many mighty, not many noble are called; and
though it be easier for a camel to go through the eye of a needle, than
for a rich man to enter into the kingdom of GOD, yet, even to you that
are rich, do I now freely offer salvation, by JESUS CHRIST, if you will
renounce yourselves, and come to JESUS CHRIST as poor sinners; I say,
as poor sinners; for the “poor in spirit” are only so blessed, as to
have a right to the kingdom of GOD. And JESUS CHRIST calls none to him,
but those who thirst after his righteousness, and feel themselves weary,
and heavy laden with the burden of their sins. JESUS CHRIST justifies
the ungodly; he came not to call the righteous, but sinners to
repentance.
Do not then say you are unworthy; for this is a faithful and true
saying, and worthy of all men to be received, “that JESUS CHRIST came
into the world to save sinners;” and if you are the chief of sinners,
if you feel yourselves such, verily JESUS CHRIST came into the world
chiefly to save you. When _Joseph_ was called out of the prison-house
to ♦_Pharaoh_’s court, we are told, that he staid some time to prepare
himself; but do you come with all your prison cloaths about you; come
poor, and miserable, and blind, and naked, as you are, and GOD the
Father shall receive you with open arms, as was the returning prodigal.
He shall cover your nakedness with the best robe of his dear Son’s
righteousness, shall seal you with the signet of his Spirit, and feed
you with the fatted calf, even with the comforts of the Holy Ghost.
O, let there then be joy in heaven over some of you, as believing; let
me not go back to my Master, and say, LORD, they will not believe my
report. Harden no longer your hearts, but open them wide, and let the
King of glory enter in; believe me, I am willing to go to prison or
death for you; but I am not willing to go to heaven without you. The
love of JESUS CHRIST constrains me to lift up my voice like a trumpet.
My heart is now full; out of the abundance of the love which I have for
your precious and immortal souls, my mouth now speaketh; and I could
now not only continue my discourse until midnight, but I could speak
until I could speak no more. And why should I despair of any? no, I can
despair of no one, when I consider JESUS CHRIST has had mercy on such a
wretch as I am; but the free grace of CHRIST prevented me; he saw me in
my blood, he passed by me, and said unto me, Live; and the same grace
which was sufficient for me, is sufficient for you also; behold, the
same blessed Spirit is ready to breathe on all your dry bones, if you
will believe on JESUS CHRIST, whom GOD has sent; indeed, you can never
believe on, or serve a better master, one that is more mighty, or more
willing to save; I can say, the LORD CHRIST is gracious, his yoke is
easy, his burden exceeding light; after you have served him many years,
like the servants under the law, was he willing to discharge you, you
would say, we love our Master, and will not go from him. Come then, my
guilty brethren, come and believe on the LORD that bought you with his
precious blood; look up by faith, and see him whom you have pierced;
behold him bleeding, panting, dying! behold him with arms stretched
out ready to receive you all; cry unto him as the penitent thief did,
LORD, remember us now thou art in thy kingdom, and he shall say to
your souls, shortly shall you be with me in paradise. For those whom
CHRIST justifies, them he also glorifies, even with that glory which
he enjoyed with the Father, before the world began. Do not say, I have
bought a piece of ground, and must needs go see it; or I have bought a
yoke of oxen, and must needs go prove them; or I have married a wife, I
am engaged in an eager pursuit after the lust of the eye, and the pride
of life, and therefore cannot come. Do not fear having your name cast
out as evil, or being accounted a fool for CHRIST’s sake; yet a little
while, and you shall shine like the stars in the firmament for ever.
Only believe, and JESUS CHRIST shall be to you wisdom, righteousness,
sanctification, and eternal redemption; your bodies shall be fashioned
like unto his glorious body, and your souls be partakers of all the
fulness of GOD.
♦ “Pharoah” replaced with “Pharaoh”
Which GOD of his infinite mercy, &c.
SERMON XXXIX.
The Resurrection of _Lazarus_.
JOHN xi. 43, 44.
_And when he had thus spoken, he cried with a loud voice, Lazarus
come forth. And he that was dead, came forth, bound hand and
foot with grave-cloaths: and his face was bound about with a
napkin. JESUS saith unto them, Loose him, and let him go._
WHEN JESUS CHRIST, the eternal Word, was pleased to make all things
by the word of his power, his last works were the best. When he looked
back upon, and beheld the first products of his almighty power, he
pronounced them “good;” but when that last, that lovely creature man,
was formed, he pronounced them “very good.” So, the same JESUS, when he
came to tabernacle among us, and to begin and carry on a new and second
creation, though all his works were miracles of wonder, and manifested
forth the glory of his eternal Godhead, yet the nearer he came to
the end of his public ministrations, the greater and more noble did
the miracles which he wrought appear. The resurrection of _Lazarus_,
that is to be the subject of the following discourse, I think, is a
sufficient proof of this. To an eye of sense, it seems to be one of
the greatest, if not the very greatest miracle of all which our blessed
Lord performed. When our Saviour bid _John_’s disciples go and tell
their Master what things they had seen and heard, he commands them to
inform him, that by his divine power “the dead were raised;” alluding
no doubt to the Ruler’s daughter, who was raised immediately after her
decease; and the Widow’s son, who at the command of JESUS, rose out of
his coffin, as they were carrying his corpse to the burial. These were
pregnant proofs, that JESUS was indeed the Messiah that was to come
into the world. But his raising of _Lazarus_ from the dead, after he
had lain four days dead, and saw corruption, is still, if possible,
a greater miracle; and consequently a stronger proof of his being the
Anointed, the CHRIST of GOD. The evangelist _John_ is very particular
in giving us an account of this miracle; even so particular, as to
spend a whole chapter in relating the circumstances which preceded,
attended, and followed after it. And as he was undoubtedly directed
herein by the all-wise, unerring Spirit of GOD, does it not point out
unto us, that this miracle, with all its respective circumstances,
calls for our particular and most serious meditation? It appears to me
in this light; and therefore, as the LORD shall be pleased to assist,
I shall go back to the beginning of this chapter, follow the evangelist
step by step, and consider the particulars of this wonderous miracle,
make some practical observations as I go along, and conclude with some
suitable instructions and exhortations, which will naturally arise from
the body of the discourse.
The evangelist in the first verse, makes mention of the sickness of
_Lazarus_. “Now, a certain man mas sick, named _Lazarus_ of _Bethany_,
the town of _Mary_, and her sister _Martha_.” Some think these sisters
were very wealthy, so as to own good part of the town, or, as the
original word seems to imply, the village. But then it is probable
the evangelist would have said the town of _Lazarus_, estates usually
descending, as with us, in the male line: it means therefore no more,
than that _Martha_ and _Mary_ lived in _Bethany_. The Holy Ghost
pointing out to us hereby, that nothing makes a town so worthy of a
gracious soul’s remark or esteem, as its having many of GOD’s dear
children for its inhabitants. _Bethany_, though a little place, is
more famous because it was the town of _Martha_ and _Mary_, than if
_Alexander_ had fought in it one of his greatest battles. Both these
women loved JESUS in sincerity, and were as good as they were great.
But _Mary_, though the younger sister, seems to be the most eminent:
for the evangelist in the second verse, speaks of her in a very
distinguishing manner. “It was that _Mary_, (that never-to-be-forgotten
_Mary_) which anointed the Lord with ointment (expensive as it was) and
wiped his feet, (after she had washed them with tears of love) with her
hair,” even the hair of her head. What notice is taken of this action!
With what an eulogy, and in what a high strain of commendation is it
here spoken of? And such are the honours of all GOD’s saints. Though
all our good works are not recorded as _Mary_’s are, yet GOD is not
unmindful, that he should forget our works of faith, and labours which
have proceeded of love. Every tear we shed, every sigh we fetch, every
alms we give, though it be only a cup of cold water, are all recorded
in the Lamb’s book of remembrance, and shall be produced to our eternal
honour, and rewarded with a reward of grace, though not of debt, at the
great and terrible day of the LORD. “I was an hungered, and ye gave me
meat, I was thirsty, and ye gave me drink, naked, and ye cloathed me,
sick and in prison, and ye came unto me.” What reason have we then to
be “stedfast and unmoveable, always abounding in the work of the LORD,
forasmuch as we are assured, that our labours will not be in vain or
forgotten by the LORD?” It was that _Mary_ that anointed the LORD with
ointment, and wiped his feet with her hair. And what follows? “Whose
brother _Lazarus_ was sick.” So that being related to CHRIST, or his
disciples, will not exempt persons from sickness. In this life, time
and chance happen to all, only with this material difference, those
afflictions which harden the obstinately impenitent, soften and purify
the heart of a true believer. “My son, therefore despise not the
chastening of the LORD (on one hand), nor faint when thou art rebuked
of him (on the other): for whom the LORD loveth he chasteneth, and
scourgeth every son whom he receiveth.”
JESUS loved _Lazarus_, and yet _Lazarus_ was sick. And what do his
sisters do for him now he is sick? No doubt they applied to a physician,
for it is tempting GOD to neglect making use of means for the recovery
of our health, when it is impaired. But then they were not guilty of
_Asa_’s crime, “who sought to the physicians, but not to the LORD.” No;
they knew the most skilful prescriptions would be of no effect, unless
attended with a blessing from JESUS the Great and Almighty Physician;
and therefore his sisters sent unto him, probably at the beginning of
their brother’s illness. How unlike is their conduct, to that of the
generality of people, especially the rich and great! How unfashionable
is it now-a-days for persons to send to JESUS in behalf of their
sick relations! It is so very uncustomary, that in some places, if a
minister be sent for to a sick person, it is a sad symptom that the
patient is almost past hopes of recovery. Thus did not _Martha_ and her
sister _Mary_; they sent unto JESUS, though he was now beyond _Jordan_,
(chapter x. 40.) where he abode, or chiefly resided, for some time.
Hence it was that they knew where to send to him. But what kind of
message did they send? A very humble and suitable one. “LORD, Behold,
he whom thou lovest is sick.” They might have said, LORD, he who loveth
thee is sick. But they knew, that our love was not worth mentioning,
and that we love JESUS only because he first loved us. Besides, here is
no prescribing to our LORD what he should do, or what means he should
make use of. They do not so much as say, We pray thee to come, or only
speak the word, and our sick brother shall be restored. They simply
tell JESUS the case, knowing it was sufficient barely to lay it before
an infinitely compassionate Redeemer, and leave it to him to act
according to his own sovereign good-will and pleasure. “LORD, Behold he
whom thou lovest is sick.” Oh how sweet is it when the soul is brought
to this! And with what a holy confidence may we pray to, and intercede
with the holy JESUS, when we have reason to hope, that those we pray
and intercede for, are lovers of, and are beloved of him! For his eyes
are in a peculiar manner over the righteous, and his ears always open
to their prayers. This was their message, and it soon reached JESUS
CHRIST. And how does he receive it? We are told, verse 4. “When JESUS
heard that, (that he whom he loved was sick) He said, this sickness is
not unto death, but unto the glory of GOD, that the Son of GOD may be
glorified thereby.” To whom these words were spoken is not certain.
In all probability, JESUS spake them to the persons that delivered
_Martha_’s and _Mary_’s message. And if so, it was no doubt a
comfortable answer for the present, though it must afterwards puzzle
them as well as the disciples how to explain it, when they found that
_Lazarus_ was actually dead. “This sickness is not unto death,” not
unto an abiding death, because he intended to raise him again, soon
after his decease. It is like that expression of our LORD in St. _Mark_,
“The damsel is not dead, but sleepeth;” which must not be understood
in a literal, but metaphorical sense. And this and such-like instances,
ought to teach us to weigh carefully our blessed LORD’s words, and to
wait for an explication of them, by subsequent providences; otherwise
we shall be in danger of misapplying them, and thereby bring our souls
into unspeakable bondage. “This sickness is not unto death, but unto
the glory of GOD, that the Son of GOD may be glorified thereby.” This
is the end both of the afflictions and the deaths of GOD’s people. By
all that happens to them he will be glorified one way or another, and
cause every thing to work together for their good. And who then but
would be content to be sick, or willing to submit to death itself, if
so be the Son of GOD may be glorified thereby? This answer, no doubt,
proceeded from love. For we are told,
Verse 5. that “JESUS loved _Martha_ and her sister, and _Lazarus_.”
Oh happy family! Three in it beloved of JESUS, with a peculiar,
everlasting love. “Very often it so happens, (to use the words of the
pious Bishop _Beveridge_) that there is but one in a city, and two
in a country of this stamp.” But here are two sisters and a brother,
all lovers of, and beloved by the glorious JESUS. What shall we say
to these things? Why, that our Saviour’s grace is free and sovereign,
and he may do what he will with his own. They who are thus so highly
favoured as to have so many converted in one house, ought to be doubly
thankful! Such a blessing have not all his saints. No; many, very
many, go mourning over their perverse and graceless relations all their
lives long; and find, even to their dying day, that their greatest foes
are those of their own houshold. Surely these three relations lived
a heaven upon earth. For what can they want, what could make them
miserable, who are assured of JESU’s love? But surely if JESUS loves
this dear little family, the next news one might think we should hear,
would be, that he went immediately and healed _Lazarus_; or at least
cured him at a distance. But instead of that, we are told, verse 6.
“When he had heard that he was sick, he abode two days still in the
same place where he was.” A strange way this, in the eye of natural
reason, of expressing love; but not so strange in the eye of faith:
for the LORD JESUS very often sheweth his love, by deferring to
give immediate answers to our prayers. Hereby he tries our faith and
patience, and exercises all our passive graces. We have a proof of this
in the _Syrophenician_ woman, upon whom the blessed JESUS frowned, and
spake roughly to at first, only that he might afterwards turn unto her
and say, “O woman, great is thy faith.” Let not those then who believe,
make too much haste; or immediately in their hearts repine against
the LORD, because he may not answer their requests, in their own time
and way. GOD’s time and way is best. And we shall find it to be so
in the end. _Martha_ and _Mary_ experienced the truth of this, though
undoubtedly our LORD’s seeming delay, to come and heal their brother,
cost them great searchings of heart. But will the LORD JESUS forget his
dear _Lazarus_, whom his soul loveth? “Can a woman forget her sucking
child?” Indeed she may; but the LORD never faileth those that fear him.
Neither is he slack concerning his promise, as some men count slackness:
for his very delays are answers. The vision is for an appointed time;
in the end it will speak and not lie.
Though our LORD abode two days where he was, to try the faith of these
sisters, yet after this, he said unto his disciples, verse 7. “Let
us go into _Judea_ again.” With what a holy familiarity does JESUS
converse with his dear children! Our Saviour seems to speak to his
disciples, as though he was only their brother, and as it were upon a
level with them; “Let us go into _Judea_ again.” How gently, according
to what was predicted of him, does he lead those that are with young!
JESUS very well knew the weakness of his disciples, and also what a
dangerous place _Judea_ was: how gradually therefore does he make
known unto them, his design of going thither! And how does he admit his
disciples to expostulate with him on this account! “Master, say they,
the _Jews_ of late sought to stone thee, and goest thou thither again?”
They were amazed at our LORD’s boldness, and were ready to call it
presumption; as we generally are prone to censure and condemn other
zealous and enterprizing persons, as carrying matters too far; it may
be for no other reason, if we examine the bottom of our hearts, but
because they go before, and excel ourselves. The disciples, no doubt,
thought that they spoke out of love to their LORD, and assuredly they
did; but what a deal of self-love was there mixed and blended with it?
They seem much concerned for their Master, but they were more concerned
for themselves. However JESUS overlooks their weakness, and mildly
replies, verse 9, and 10. “Are there not twelve hours in the day?
If any man walk in the day, he stumbleth not, because he seeth the
light of the world; but if any man walk in the night, he stumbleth,
because there is no light in him.” As though our LORD had said, My dear
disciples, I thank you for your care and concern for me. _Judea_ is a
dangerous place, and what you say of the treatment I met with from its
inhabitants, is just and true: but be not afraid of going there upon my
account. For as a man walketh safely twelve hours of the day, because
he walketh in the light: so as long as the time appointed by my Father
for my public administration lasts, I shall be as secure from the hands
of my enemies, as a man that walks in broad-day is secure from falling.
But as a man stumbleth if he walketh in the night, so when the night
of my passion cometh, then, but not till then, shall I be given up into
the hands of my spiteful foes. Oh what comfort have these words, by the
blessing of GOD, frequently brought to my soul! How may all CHRIST’s
ministers strengthen themselves with this consideration, that so long
as GOD hath work for them to do, they are immortal! And if after our
work is over, our LORD should call us to lay down our lives for the
brethren, and to seal the truth of our doctrine with our blood, it
would certainly be the highest honour that can be put upon us. “To you
it is given not only to believe, but also to suffer,” says the apostle
to the _Philippians_.
“These things (the evangelist tells us, verse 11.) said JESUS, and
after that, (to satisfy them that he was not going into _Judea_ without
a proper call) he saith unto them, Our friend _Lazarus_ sleepeth.”
Our friend. Amazing! For what is a friend? As one’s own soul. How dear
then, and near are true believers to the most adorable JESUS! “Our
friend _Lazarus_.” Still more amazing! Here is condescension, here
is unparalleled familiarity indeed. And what of him? “He sleepeth.”
A figurative way of expression. For what is death to the lovers of
JESUS CHRIST, but a sleep, and a refreshing one too? Thus it is said
of _Stephen_ when he died, that “he fell asleep.” CHRIST indeed died,
but believers only sleep. And “those that sleep in JESUS, (says the
scripture) will GOD bring with him.” “Our friend _Lazarus_ sleepeth.”
For though he be dead, I shall raise him from the grave so soon, that
his dying will be only like a person’s taking a short sleep. “Our
friend _Lazarus_ sleepeth, but I go that I may awake him out of sleep.”
By this time, one would imagine, our LORD’s disciples should have
understood him: But how unwilling are we to believe any thing that we
do not like. “Then said his disciples, LORD, if he sleep he shall do
well.” Oh fearful, and slow of heart to believe! How fain would they
excuse themselves from going into _Judea_, for fear of a few stones!
By this way of talking, how do they in effect impeach their blessed
Master’s conduct, and under a pretence of preserving his person,
foster, and as it were plead for their own (though perhaps undiscerned)
cowardice and unbelief? That charity, which hopeth and believeth all
things for the best, teacheth us to judge thus favourably of them. For,
“Howbeit JESUS spake of his death: they thought that he had spoken of
taking rest in sleep.” The great and compassionate High-priest knowing
and remembering they were but dust, throws a veil of love over their
infirmity; and at length, verse 14. “Saith unto them plainly (for if
we wait on JESUS, we shall know his will plainly, one way or another)
_Lazarus_ is dead.” And even then, lest they should be swallowed up
with overmuch sorrow, he immediately adds, verse 15. “And I am glad for
your sakes that I was not there, to the intent ye may believe,” or have
more faith, or have that faith which you already possess increased and
confirmed. A plain proof this, that all JESU’s delays to answer prayer,
are only to strengthen our faith.
“Nevertheless, says our LORD, let us go unto him.” This was a
sufficient hint, if they knew how to improve it, that he intended to do
something extraordinary, though he would not tell them directly what he
intended. For the LORD JESUS will keep those whom he loves, at his foot,
and dependant on him. “Let us go unto him.” He still speaks as though
they were his equals. Oh that Christians in general, Oh that ministers
in particular, would learn of him their great exemplar, to condescend
to men of low degree! Well, the secret is now out. JESUS has said
unto them plainly, _Lazarus_ is dead. And what reception does this
melancholy news meet with? With great condolance, especially from
_Thomas_; for verse 16. “Then said _Thomas_, who is called _Didymus_,
unto his fellow disciples, let us also go and die with him;” i. e.
according to some, with _Lazarus_, with whom, it may be, _Thomas_ had
contracted an intimate acquaintance. But granting it was so; shall I
commend him for this passionate expression? I commend him not. Surely
he spake unadvisedly with his lips; “Let us also go and die with him.”
As though there was no comfort henceforward to be expected in the world,
now his friend _Lazarus_ was gone. This was a great fault, and yet
a fault that many of GOD’s children run into daily, by mourning for
their deceased relations over-much, like persons that have no hope. But
this infirmity ought not to be indulged. For if our friends and dear
relatives are dead, JESUS, that friend of sinners, is not dead. He will
be better to us than seven sons, and will abundantly supply the place
of all creature-comforts. But I am more inclined to think that the word
_him_, refers to JESUS his dear Master; and if so, he is so far from
being blamed, that he spake like a good soldier of JESUS CHRIST. Let
us also go, that we may die with him. If our dear master will go into
_Judea_, and hazard his precious life, let us not any longer make such
frivolous excuses, but let us manfully accompany him; and if the _Jews_
should not only be permitted to stone, but also to kill him, let us
also go and die with him, we cannot die in a better cause. This was
a speech worthy of a christian hero, and _Thomas_ herein hath set us
an example, that we should follow his steps, by exciting and provoking
one another closely to adhere to the blessed JESUS, especially when
his cause and interest is in any immediate danger. This exhortation,
it seems, had a proper effect. They all went, and as far as we know,
chearfully accompanied their glorious Master.
How their thoughts were exercised on the road, we are not told. But
I am apt to believe they were a little discouraged when they came to
_Bethany_. For “When JESUS came, he found that _Lazarus_ had lien in
the grave for four days already.” And what would it avail them, to
come so many miles only to see a dead man’s tomb? But how wisely were
all things ordered by the blessed JESUS, to manifest his glory in the
most extraordinary manner, that not only his disciples might have their
faith confirmed, but many also of the _Jews_ might believe on him.
This _Bethany_, it seems, verse 18. “was nigh unto _Jerusalem_, about
fifteen furlongs off;” or about two miles; and _Martha_ and _Mary_,
being what we may call people of fashion, and devout likewise; many
of the devout, and we may suppose many of the wealthy _Jews_ came from
the metropolis, as well as other adjacent places, verse 19. to _Martha_
and _Mary_; not to pay an idle, trifling, but a serious, profitable
visit, “to comfort them concerning their brother.” This was kind and
neighbourly. To weep with those that weep, and to visit the afflicted
in their distresses, is one essential branch of true and undefiled
religion. And O how sweet is it when we visit surviving friends, that
we have reason to think that their departed relations died in the LORD!
And we can therefore give them comfort concerning them: For “blessed
are the dead, that die in the LORD, even so saith the Spirit, for they
rest from their labours.” This and such-like arguments, no doubt, these
visitors made use of, to comfort _Martha_ and _Mary_. And indeed they
stood in much need of consolation. For we have reason to suppose, from
our LORD’s answer, “This sickness is not unto death, but the glory
of GOD;” that they had entertained thoughts of the recovery of their
brother. But who can tell what these two holy souls must feel, when
they found their brother did not recover, but was dead, laid out, and
now stinking in the silent grave! What hard thoughts, without judging
them, may we suppose they entertained concerning JESUS! Think ye not
that they were ready to cry out in the language of the prophet, “Thou
hast deceived us, and we are deceived?” But man’s extremity is JESU’s
opportunity. In the multitude of the sorrows that they had in their
hearts, the news of CHRIST’s coming refreshes their souls. Somebody or
another, commendably officious, privately informs _Martha_ of it. “Who,
as soon as she heard that JESUS was come (without making any apology to
the company for her rudeness) went and met him: But _Mary_ sat still in
the house.” But why so, _Mary_? I thought thou hadst been most forward
to attend on JESUS, and thy sister _Martha_ more prone to be cumbered
about the many things of this life. Why sittest thou still? It may be
the news was brought only privately to _Martha_ (for it is plain from
verse 31st, that the _Jews_ who were in the house knew not of it;) and
_Martha_ knowing how our LORD had chid her once, was resolved he should
have no reason on the same account to chide her any more; therefore
when the news was brought, she would not so much as stay to inform her
sister, but went out to see whether it were true or not, and if so, as
the eldest sister, she would invite the blessed JESUS in. How happy is
it, when CHRIST’s reproofs for past neglects, excite our future zeal to
come out and meet him! Such reproofs are an excellent oil. Or, it may
be, the news reached _Mary_’s ears, as well as _Martha_’s, but being
overcome with sorrow, she thought it too good news to be true, and
therefore sat still in the house. O how careful ought believers to
be, to cherish and maintain, even in the midst of tribulation, a holy
confidence and joy in GOD! For the joy of the LORD is a believer’s
strength. Whereas giving way to melancholy and unbelief, raises gloom
and vapours in the mind, clouds the understanding, clogs us in the way
of duty, and gives the enemy, who loves to fish in troubled waters, a
very great advantage over us.
_Mary_, perhaps, through the prevalence of this, and being also
naturally of a sedentary disposition, “sat still in the house,” while
her sister _Martha_ got the start of her, and went out to meet JESUS.
And how does she accost him? Why, in a language bespeaking the distress
of a burdened and disordered mind. For she said unto JESUS, verse 21,
“LORD, if thou hadst been here, my brother had not died.” Here is
a mixture of faith and unbelief. Faith made her say, “LORD, if thou
hadst been here, my brother had not died.” But unbelief made her
confine CHRIST’s power to his bodily presence. Besides, here was a
tacit accusation of the blessed JESUS of unkindness, for not coming
when they sent unto him the message, “LORD, he whom thou lovest is
sick.” Once she charged JESUS with want of care; “LORD, carest thou
not, that my sister hath left me to serve alone?” Now she taxes him
with want of kindness. “If thou hadst been here;” as much as to say,
if thou hadst been so kind as to have come when we sent for thee, “my
brother had not died;” and by saying thus, she does as it were lay
her brother’s death to JESUS CHRIST. O how apt are even those whom
JESUS loves in a peculiar manner, to charge him foolishly! How often
does the enmity of our desperately wicked hearts rise against CHRIST,
when we are under the afflicting hand of his providence! Are not the
very best of us frequently tempted, in such circumstances, to say
within ourselves at least, Why does GOD thus cruelly deal with us? Why
did not he keep off this stroke, seeing it was in his power to have
prevented it? How should we be ashamed and confounded before him upon
this account? How should we pray and labour to be delivered from this
remaining enmity of the heart, and long for that time, when mortality
shall be swallowed up of life, and we shall never feel one single
rising of heart, against a good and gracious, and all-wise and glorious
Redeemer, any more? However, to do _Martha_ justice, she pretty well
recovers herself, verse 22. “But I know, that even now, whatsoever thou
wilt ask of GOD, GOD will give it to thee.” Whether these words imply
an actual belief of our LORD’s divinity, is not certain. To me they do;
because we shall presently find, that she did believe our LORD was the
Son of GOD, and the Messiah which was to come into the world. Therefore
when she said, she knew that whatsoever he asked of GOD, GOD would give
it to him, she may be understood as referring to GOD the Father, under
whom the LORD JESUS acted as Mediator, though equal to him in respect
to his eternal glory and godhead. This mystery we may well suppose her
acquainted with, because JESUS had been frequently preaching at her
house, and consequently, had opened that mystery unto her. O what a
blessed thing must it be to have such a Mediator! such an high-priest
and intercessor at the Father’s right-hand, that whatever he asks the
Father in our behalf, he will give unto us! JESUS takes this kindly
at _Martha_’s hand, and passes over her infirmity. For if the LORD
was exact to mark every thing that we say or do amiss, alas! who could
abide? He only calmly says unto her, verse 23. “Thy brother shall rise
again.”
Glad tidings these of great joy. This should comfort us concerning
our deceased, pious relations, that ere long they shall rise again,
and soul and body be for ever with the LORD. Howbeit JESUS spake here
of an immediate resurrection, though he did not speak plainly: For
CHRIST loves to exercise the faith and patience of his disciples,
and frequently leaves them to find out his meaning by degrees. It
is best for us in our present state, that it should be so. In heaven
it will be otherwise. “Thy brother, (says CHRIST to _Martha_) shall
rise again.” She might immediately have replied, When, LORD? But she
fetches a circuit as it were, and labours to find out the mind of
JESUS by degrees. “I know, says she, that he shall rise again at the
resurrection of the last day.” These words seem to imply, that she had
some distant thought of our LORD’s design to raise her brother now,
and that she spoke thus only to draw our Saviour to speak, and tell her
plainly whether he meant to do so or not. Those who are acquainted with
JESUS, are taught an holy art by the blessed Spirit, in dealing with
their blessed master. “I know, says she, he shall rise again at the
resurrection of the last day,” (a notable proof this, by the way, that
the pious _Jews_ believed the resurrection of the body). It is just the
same as though she had said, LORD, dost thou mean that my brother shall
rise again before that time? Our Saviour wisely keeps off from giving
her a direct answer, but chuses rather to preach to her heart. “JESUS
said unto her, I am the resurrection and the life: He that believeth in
me, though he were dead, yet shall he live.” On this _Martha_’s faith,
if in exercise, might take hold. O glorious words! How encouraging to
you poor sinners lying in your blood! Though you are dead in trespasses
and sins, and might justly be condemned to die the second death, yet if
you believe on the LORD JESUS you shall live. He adds, “And whosoever
believeth in me shall never die;” never die as to their souls, never
die eternally, and consequently never finally fall away from GOD. This
is an encouraging soul-comforting declaration for you, O believers, who
are thus kept, as it were, in a garrison, by the mighty power of GOD,
through faith, unto salvation! “Believest thou this?” says CHRIST to
_Martha_, verse 26. What avail all the many great and precious promises
of the gospel, unless they are applied and brought home in particular
to each of our souls? The word does not profit unless it is mixed with
faith. We therefore do well, when we are reading CHRIST’s words, to
put this question to ourselves; O my soul, believest thou this? And
well would it be for us, if upon putting this question to ourselves, we
could with the same holy confidence, and in the same delightful frame,
say with _Martha_, verse 27. “Yea, LORD: I believe that thou art the
CHRIST, the Son of GOD, which should come into the world.” This I think
is a direct confession of our LORD’s divinity. How full was her heart
when she spoke these words! I am persuaded it burnt within her. What
a divine warmth had she contracted by talking with JESUS! How does she
long that her sister might share in her holy joy! For when she had so
said, verse 28. “she went away;” full of love, no doubt, and called
_Mary_ her sister, as all will labour to call their near relations, who
have felt the LORD JESUS to be the resurrection and the life themselves.
But _Martha_ took care, in the midst of her zeal (as we should always
do) to behave with prudence; and therefore “she called her sister
secretly, saying, The master is come, and calleth for thee.” The master
is come. She need say no more; _Mary_ knew very well whom she meant.
For holy souls easily understand one another when talking of their
master JESUS. The divine _Herbert_ used to delight (when speaking of
JESUS) to say, “My Master;” perhaps he learned it of _Martha_, who said
here, “The Master is come, and calleth for thee.” But what is this thou
sayest, _Martha_? The Master is come, and calleth for thee? Surely a
woman of thy exalted piety will not tell a deliberate lie, and in order
to induce thy sister to come to JESUS, acquaint her that JESUS called
her, when indeed he did not. Thou needest not put thyself to such an
expence, or do so much evil, that good may come of it. Only mention
JESUS to _Mary_, and let her know for a certainty that the Master is
indeed come, and I am persuaded she will sit no longer. _Martha_ no
doubt knew, and therefore I cannot judge her as some do, as though in
her haste she said what was not true. For JESUS might bid her to call
her sister, though it be not directly mentioned in this chapter. And
it is very probable, that our LORD did enquire after _Mary_, because
she used to take such great delight in sitting at his feet, and hearing
the gracious words that proceeded out of his mouth. “The Master is come
(saith _Martha_ to her sister) and calleth for thee.” And so say I to
all poor sinners. JESUS, your LORD and Master, your Prince and Saviour,
is come, come unto this lower world, and is come this day in his word,
and by me, who am less than the least of all his servants, and calleth
for you. O that he may also come in the demonstration of the Spirit,
and by his mighty power bow your stubborn hearts and wills to obey the
call, as holy _Mary_ did.
For we are told, verse 29. “When she heard that, she rose quickly,
and came to JESUS.” Sinners, when will you do so? Or why do you not
do so? How know you whether JESUS will call for you any more, before
he calls you by death to judgment? Linger, O linger no longer. Fly,
fly for your lives. Arise quickly, and with _Mary_ come to JESUS. She
obeyed the call so very speedily, that her haste was taken notice of
by her visitors. “The _Jews_ then, who were with her in the house, and
comforted her, when they saw _Mary_ that she rose up hastily (without
any ceremony at all) and went out, followed her, saying, she goeth to
the grave, to weep there.” How wisely does our LORD permit and order
all this, to bring the _Jews_ out to behold the wonderful miracle that
he was about to perform! Little did _Mary_ and the _Jews_ think for
what end they were thus providentially led out. But when JESUS hath
work to be done, he will bring souls to the place where he intends
to call them, in spite of men or devils. But how does _Mary_ behave
when she comes to JESUS? We may be assured, not without great humility.
No wonder then we are told, verse 32. that “when she saw him, she
immediately fell down at his feet (a place _Mary_ had been used to, and
in an agony of grief, says, as her sister had done before her) LORD,
if thou hadst been here, my brother had not died.” Poor _Mary_! Her
concern was great indeed. Though she was a holy woman, she could not
well bear the loss of her brother. She knew very well, that the world
would miss him, and no doubt he had been a kind and tender brother to
her. But I am afraid she was sinfully overcome with overmuch sorrow.
However, had we been there, the sight must have affected us. It seems
to have affected the visitors, especially the blessed JESUS. He,
instead of blaming her, for her tacitly accusing him of unkindness,
and for not coming to her brother’s relief, pities and sympathizes
both with _Mary_ and her weeping friends! “When JESUS saw her weep, and
the _Jews_ also weeping, he groaned in his Spirit, and was troubled.”
Troubled: Not with any sinful perturbation we may be assured: nothing
of that nature could possibly be in his sinless soul. And, therefore,
some have judiciously enough compared the trouble our LORD now felt, to
some chrystal water shaken in a glass or bottle; you may shake it, but
there will be no sediment: it will be chrystal water still. “He groaned
in his spirit.” I do not see why this may not be understood of his
praying in the spirit, which maketh intercession for the saints, with
ἀλαλητοις στεναγμοις “groanings that cannot be uttered.” Methinks I see
the immaculate Lamb of GOD, secretly, but powerfully agonizing with his
Father; his heart is big with sympathy! At length, out of the fulness
of it, he said, verse 34. “Where have ye laid him? They (I suppose
_Mary_ and _Martha_) say unto him, LORD, come and see.” He came, he
saw, “He wept,” verse 35. It is put in a verse by itself, that we might
pause a while, and ask, why JESUS wept?
He wept, to shew us, that it was no sin to shed a tear of love and
resignation at the grave of a deceased friend; he wept, to see what
havock sin had made in the world, and how it had reduced man, who was
originally little lower than the angels, (by making him subject to
death) to a level with the beasts that perish: but above all, he wept
at the foresight of the people’s unbelief; he wept, to think how many
then present, would not only not believe on, but would be hardened, and
have their prejudices increased more and more against him, though he
should raise _Lazarus_ from the dead before their eyes. Well then may
ministers be excused, who, whilst they are preaching, now and then drop
a few tears, at the consideration of their sermons being, through the
perverseness and unbelief of many of their audience, a savour of death
unto death, instead of a savour of life unto life. Upon a like occasion
JESUS wept. What an affecting sight was here! Let us for a while
suppose ourselves placed amidst these holy mourners; let us imagine
that we see the sepulchre just before us, and the _Jews_, and _Mary_,
and the blessed JESUS weeping round it. Surely, the most obdurate of us
all must drop a tear, or at least be affected with the sight; we find
that it affected those who were really by-standers: for then said the
_Jews_, verse 36. “Behold, how he loved him.” And did they say, Behold,
how he loved him, when JESUS only shed a few tears over the grave of
his departed _Lazarus_? Come then, O sinners, and view CHRIST dying and
pouring out his precious heart’s blood for you upon an accursed tree,
and then surely you must needs cry out, Behold, how he loved us!
But alas, though all were affected, yet, it seems, all were not well
affected at seeing JESUS weep! For we are told, verse 37. that some of
them said, “Could not this man, who opened the eyes of the blind, have
caused that even this man should not have died?” One would imagine,
that Satan himself could scarce have uttered a more perverse speech:
every word is full of spite and rancour. Could not this man, this
fellow, this deceiver, who pretends to say, that he opened the eyes of
the blind, have caused that this man, whom he seems to love so, should
not have died? Is not this a sufficient proof that he is a cheat? Have
we catched him at last? Is it likely that he really helped others, when
he could not help his own friend?――――O how patient ought the servants
of our LORD to be! And how may they expect to be censured, and have
their good deeds questioned, and lessened, when their blessed Master
has been thus treated before them! However, JESUS will do good,
notwithstanding all these slights put upon him; and therefore, again
groaning in himself, “he cometh to the grave; it was a cave, (or vault,
as is customary in great families) and a stone lay upon it; JESUS said,
verse 39. Take ye away the stone.” How gradually does our LORD proceed,
in order to engage the people’s attention the more! Methinks I see them
all eye, all ear, and eagerly waiting to see the issue of this affair.
But _Martha_ now returning with the rest of the company, seems to have
lost that good frame which she was in when she went to call her sister;
“She saith unto him, (verse 39.) LORD, by this time he stinketh: for he
hath been _either_ dead _or_ buried four days.” O the dismal effects of
carnal reasoning! How naturally do we fall into doubts and fears, when
we have not our eye simply directed to the blessed JESUS! _Martha_,
instead of looking up to him, looks down into the grave, and poring
upon her brother’s stinking corpse, falls into a fit of unbelief: “By
this time he stinketh;” and, therefore, a sight of him will only be
offensive. Perhaps she might think our LORD only wanted to take a view
of her brother _Lazarus_; JESUS, therefore, to give her yet a further
hint, that he intended to do something extraordinary, saith unto
her, verse 40. “Said I not unto thee, that if thou wouldst believe,
thou shouldst see the glory of GOD?” Our LORD speaks here with some
degree of warmth: for nothing displeases him more than the unbelief
of his own disciples. “Said I not unto thee, if thou wouldst believe,
thou shouldst see the glory of GOD?” When CHRIST first spoke these
words unto her, we are not told; it might be, this was part of their
conversation upon another occasion some time before: however, he checks
her openly for her unbelief now: for those whom JESUS loves, must
expect to be rebuked sharply by him, whenever they dishonour him by
unbelief. The reproof is taken.
Without making any more objections, “They took away the stone from the
place where the dead was laid.” And now behold with what solemnity the
holy JESUS prepares himself to execute his gracious design! “And JESUS
lift up his eyes, and said, Father, I thank thee that thou hast heard
me; and I knew that thou hearest me always: but because of the people
which stand by, I said it, that they may believe that thou hast sent
me.” Who can express with what fervor and intenseness of spirit, our
glorious High-priest uttered these words! They are a thanksgiving
arising from an assurance that his Father had heard him: for CHRIST,
as Mediator, was inferior to the Father. “I knew that thou hearest me
always (and so may every believer in his degree say too); but because
of the people which stand by, I said it.”――Said what? We do not hear
that JESUS said any thing by way of prayer before; and that is true,
if we mean vocally, but mentally he did say something, even when he
groaned in the spirit once and again, and was troubled. There is a way
of praying, even when we do not, and cannot speak. “Why cryest thou,”
said GOD to _Moses_; though we do not hear that he spoke one single
word: but he cried in his heart. And I observe this for the comfort
of some weak, but real christians, who think they never pray, unless
they can have a great flow of words; but this is a great mistake: for
we often pray best, when we can speak least. There are times when the
heart is too big to speak: and the spirit itself maketh intercession
for the saints, and that too according to the will of GOD, with
groanings that cannot be uttered. Such was _Hannah_’s prayer for a son,
“She spake not, only her lips moved:” and such was our LORD’s way of
praying at this time. And perhaps the soul is never in a better frame,
than when in a holy stillness, and unspeakable serenity, it can put
itself as a blank in JESUS’s hand, for him to stamp on it just what he
pleases.
And now the hour of our Saviour’s performing this long-expected miracle,
is come. Verse 43. “When he thus had spoken, he cried with a loud voice,
_Lazarus_, come forth.” With the word there went an irresistible power:
he spake, and it was done: he cried, and behold, “He that was dead came
forth bound hand and foot with grave cloaths; and his face was bound
about with a napkin.” What a sight was here! Methinks I see surprize
sit upon each spectator’s face: as the body rises, their wonder rises
too. See how they gaze! See how their looks bespeak the language
of astonished hearts; and all with a kind of silent, but expressive
oratory, ready to say, What manner of man is this? Surely this is the
Messiah that was to come into the world. How did the hearts of _Martha_
and _Mary_, as we may very well suppose, leap for joy! How were they
ashamed of themselves, for charging JESUS foolishly, and taxing him
with unkindness, for not coming to prevent their brother’s dying! It
is true, CHRIST suffered him to die, but behold he is now alive again!
JESUS never denies us one thing, but he intends to give us something
better in the stead of it. Think you not that _Martha_ and _Mary_ were
now the most officious to obey our blessed LORD’s command, “Loose him,
and let him go?” That same power that raised _Lazarus_ from the dead,
might have also taken the grave-cloaths from him: but JESUS CHRIST
never did, and never will work a needless miracle. Others could unloose
his grave-cloaths, but JESUS alone could unloose the bands of death.
And now, perhaps, some may be ready to ask, What news hath _Lazarus_
brought from the other world! But stop, O man, thy vain curiosity!
It is forbidden, and therefore useless knowledge. The scriptures are
silent concerning it. Why should we desire to be wise above what is
written? It becomes us rather to be wholly employed in adoring the
gracious hand of that mighty Redeemer who raised him from the dead, and
to see (now we have heard the history) what improvement we can make of
such a remarkable and instructive transaction.
Would to GOD that my preaching upon the resurrection of _Lazarus_
to-day, may have the same blessed effects upon you, as the sight of it
had upon some of the standers-by: For we are told, verse 45. “Then many
of the _Jews_ who came to _Mary_, and had seen the things which JESUS
did, believed on him.” A profitable visit this! The best, no doubt,
that they ever paid in their lives. And this was in answer to our
Saviour’s prayer, “But because of the people who stand by, I said it,
that they may believe, that thou hast sent me.” One would imagine,
that all who saw this miracle, were induced thereby, really to believe
on him: But alas! I could almost say, that I can tell you of a greater
miracle than raising _Lazarus_ from the dead. And what is that? Why,
that some of these very persons who were on the spot, instead of
believing on him, “went their way to the Pharisees, and told them
what JESUS had done.” verse 46. It was so far from convincing them,
that it only excited their envy, stirred up the whole hell of their
self-righteous hearts, and made them, from that day forward, “take
counsel together,” to execute what they had long before designed, to
put the innocent JESUS to death. See how busy they are, verse 47. “Then
gathered the chief priests and the Pharisees a council, and said, What
do we? For this man doeth many miracles.” Envy itself, it seems, could
not deny that. And need they say then, “What do we,” or what should we
do? Believe in, to be sure, and submit to him; take up the cross, and
follow him. No; on the contrary, say they, verse 48. “If we let him
thus alone, (which they would not have done so long, had not GOD put a
hook in the Leviathan’s jaws) all men will believe on him.” And suppose
they did? Then all men would be blessed indeed, and have a title
to true happiness. No, say they, “then the _Romans_ shall come and
take away both our place and nation.” But were not the _Romans_ come
already? Were they not at this time tributaries to _Cæsar_? But they
were afraid of the church as well as the state: “They will come and
take away our place,” our place of worship: and consequently, they look
upon JESUS CHRIST and his proceedings, and adherents, as dangerous both
to church and state.
This hath been always the method of Pharisees and high-priests, when
they have been taking counsel against the LORD JESUS, and his dear
anointed ones. But they need not have been afraid on this account: for
our Saviour’s kingdom neither was, nor is of this world; and the only
way to have preserved their place and nation, was to have countenanced,
and as much as in them lay, caused all to believe on JESUS. How
miserably were they out in their politics! The death of JESUS, which
they thought would save, was the grand cause of the utter destruction
both of their place and nation: And so will all politics formed against
CHRIST and his gospel end at last in the destruction of those who
contrived them.
O the desperate wickedness and treachery of man’s deceitful heart!
Where are the scribes, where are the infidels, where are the
letter-learned disputers of this world, who are daily calling for a
repetition of miracles, in order to confirm and evidence the truth
of the christian religion? Surely if they believe not _Moses_ and the
prophets, neither would they believe, though one rose from the dead.
Here was one raised from the dead before many witnesses, and yet all
those witnesses did by no means believe on JESUS. For divine faith is
not wrought in the heart by moral persuasion (though moral suasion is
very often made use of as a means to convey it); faith is the peculiar
gift of GOD: no one can come to JESUS unless the Father draw him: and,
therefore, that I may draw near the close of this discourse, let me
shut up all with a word of exhortation.
Come, ye dead, Christless, unconverted sinners, come and see the place
where they laid the body of the deceased _Lazarus_; behold him laid
out, bound hand and foot with grave-cloaths, locked up and stinking
in a dark cave, with a great stone placed on the top of it! View
him again and again; go nearer to him; be not afraid; smell him, ah!
how he stinketh. Stop there now, pause a while; and whilst thou art
gazing upon the corpse of _Lazarus_, give me leave to tell thee with
great plainness, but greater love, that this dead, bound, entombed,
stinking carcase, is but a faint representation of thy poor soul in
its natural state: for, whether thou believest it or not, thy spirit
which thou bearest about with thee, sepulchred in flesh and blood, is
as literally dead to GOD, and as truly dead in trespasses and sins, as
the body of _Lazarus_ was in the cave. Was he bound hand and foot with
grave-cloaths? So art thou bound hand and foot with thy corruptions:
and as a stone was laid on the sepulchre, so is there a stone of
unbelief upon thy stupid heart. Perhaps thou hast lain in this state,
not only four days, but many years, stinking in GOD’s nostrils. And,
what is still more affecting, thou art as unable to raise thyself out
of this loathsome, dead state, to a life of righteousness and true
holiness, as ever _Lazarus_ was to raise himself from the cave in which
he lay so long. Thou mayest try the power of thy own boasted free-will,
and the force and energy of moral persuasion and rational arguments
(which, without all doubt, have their proper place in religion); but
all thy efforts, exerted with never so much vigour, will prove quite
fruitless and abortive, till that same JESUS, who said, “Take away
the stone,” and cried, “_Lazarus_, come forth,” comes by his mighty
power, removes the stone of unbelief, speaks life to thy dead soul,
looses thee from the fetters of thy sins and corruptions, and by the
influences of his blessed Spirit, enables thee to arise, and to walk
in the way of his holy commandments. And O that he would now rend the
heavens, and come down amongst you! O that there may be a stirring
among the dry bones this day! O that whilst I am speaking, and saying,
“Dead sinners, come forth,” a power, an almighty power might accompany
the word, and cause you to emerge into new life!
If the LORD should vouchsafe me such a mercy, and but one single soul
in this great congregation, should arise and shake himself from the
dust of his natural state; according to the present frame of my heart,
I should not care if preaching this sermon here in the fields, was an
occasion of hastening my death, as raising _Lazarus_ hastened the death
of my blessed Master. For methinks death, in some respects, is more
tolerable, than to see poor sinners day by day lying sepulchred, dead
and stinking in sin. O that you saw how loathsome you are in the sight
of GOD, whilst you continue in your natural state! I believe you would
not so contentedly hug your chains, and refuse to be set at liberty.
Methinks I see some of you affected at this part of my discourse.
What say you? Are there not some ready to complain, alas! we have some
relations present, who are so notoriously wicked, that they not only
hug their chains, but make a mock of sin, and stink not only in the
sight of GOD, but man. Dear souls! you are ready to urge this, as a
reason why JESUS will not raise them; and think it hard, perhaps, that
JESUS does not come, in answer to your repeated groans and prayers, to
convert and save them. But what JESUS said unto _Martha_, I say unto
you, “Believe, and you shall see the glory of GOD.” Think it not a
thing incredible, that GOD should raise their dead souls. Think not
hard of JESUS for delaying an answer to your prayers: assure yourselves
he heareth you always. And who knows, but this day JESUS may visit some
of your dear relations hearts, upon whose account you have ♦travailed
in birth till CHRIST be formed in them? You have already sympathized
with _Martha_ and _Mary_, in their doubts and fears; who knows but you
may also be partakers of that joy which their souls experienced, when
they received their risen brother into their longing arms.
♦ “travelled” replaced with “travailed”
O Christless souls, you do not know what grief your continuance in sin
occasions to your godly relations! You do not know how you grieve the
heart of JESUS. I beseech you give him no fresh cause to weep over you
upon account of your unbelief: let him not again groan in his spirit
and be troubled. Behold how he has loved you, even so as to lay down
his life for you. What could he do more? I pray you, therefore, dead
sinners, come forth; arise and sup with JESUS. This was an honour
conferred on _Lazarus_, and the same honour awaits you: Not that you
shall sit down with him personally in this life, as _Lazarus_ did; but
you shall sit down with him at the table of his ordinances, especially
at the table of the Lord’s-supper, and ere long sit down with him in
the kingdom of heaven.
Happy, thrice happy ye, who are already raised from spiritual
death, and have an earnest of an infinitely better and more glorious
resurrection in your hearts. You know a little, how delightful it must
have been to _Martha_ and _Mary_ and _Lazarus_, to sit down with the
blessed JESUS here below; but how infinitely more delightful will it
be, to sit down, not only with _Mary_ and _Martha_, but with _Abraham_,
_Isaac_, and _Jacob_, and all your other dear brethren and sisters, in
the kingdom of heaven. Do you not long for that time, when JESUS shall
say unto you, “Come up hither?” Well! blessed be GOD, yet a little
while, and that same JESUS, who cried with a loud voice, “_Lazarus_,
come forth;” shall with the same voice, and with the same power, speak
unto all that are in their graves, and they shall come forth. That
all who hear me this day may be then enabled to lift up their heads
and rejoice, that the day of their compleat redemption is indeed fully
come, may JESUS CHRIST grant, for his infinite mercy’s sake. _Amen_,
and _Amen_.
SERMON XL.
The Holy Spirit convincing the World of Sin,
Righteousness, and Judgment.
JOHN xvi. 8.
_And when he is come, he will reprove the world of sin, and of
righteousness, and of judgment._
THESE words contain part of a gracious promise, which the blessed JESUS
was pleased to make to his weeping and sorrowful disciples. The time
was now drawing near, in which the Son of man was first to be lifted
up on the cross, and afterwards to heaven. Kind, wondrous kind! had
this merciful High-priest been to his disciples, during the time of
his tabernacling amongst them. He had compassion on their infirmities,
answered for them when assaulted by their enemies, and set them right
when out of the way, either in principle or practice. He neither called
nor used them as servants, but as friends; and he revealed his secrets
to them from time to time. He opened their understandings, that they
might understand the scriptures; explained to them the hidden mysteries
of the kingdom of GOD, when he spoke to others in parables: nay, he
became the servant of them all, and even condescended to wash their
feet. The thoughts of parting with so dear and loving a Master as this,
especially for a long season, must needs affect them much. When on a
certain occasion he intended to be absent from them only for a night,
we are told, he was obliged to constrain them to leave him; no wonder
then, that when he now informed them he must entirely go away, and that
the Pharisees in his absence should put them out of their synagogues,
and excommunicate them; yea, that the time should come, that whosoever
killed them, would think they did GOD service (a prophecy, one would
imagine, in an especial manner designed for the suffering ministers of
this generation); no wonder, I say, considering all this, that we are
told, verse 6. Sorrow had filled their hearts: “Because I have said
these things unto you, sorrow hath filled your hearts.” The expression
is very emphatical; their hearts were so full of concern, that they
were ready to burst. In order, therefore, to reconcile them to this
mournful dispensation, our dear and compassionate Redeemer shews them
the necessity he lay under to leave them; “Nevertheless I tell you the
truth; it is expedient for you that I go away:” As though he had said,
Think not, my dear disciples, that I leave you out of anger: no, it is
for your sakes, for your profit, that I go away: for if I go not away,
if I die not upon the cross for your sins, and rise again for your
justification, and ascend into heaven to make intercession, and plead
my merits before my Father’s throne; the Comforter, the Holy Ghost,
will not, cannot come unto you; but if I depart, I will send him unto
you. And that they might know what he was to do, “When he is come, he
will reprove the world of sin, and of righteousness, and of judgment.”
The person referred to in the words of the text, is plainly the
Comforter, the Holy Ghost; and the promise was first made to our LORD’s
apostles. But though it was primarily made to them, and was literally
and remarkably fulfilled at the day of Pentecost, when the Holy Ghost
came down as a mighty rushing wind, and also when three thousand were
pricked to the heart by _Peter_’s preaching; yet, as the Apostles were
the representatives of the whole body of believers, we must infer, that
this promise must be looked upon as spoken to us, and to our children,
and to as many as the LORD our GOD shall call.
My design from these words, is to shew the manner in which the Holy
Ghost generally works upon the hearts of those, who, through grace, are
made vessels of mercy, and translated from the kingdom of darkness into
the kingdom of GOD’s dear Son.
I say, _generally_: For, as GOD is a sovereign agent, his sacred Spirit
bloweth not only on whom, but when and how it listeth. Therefore, far
be it from me to confine the Almighty to one way of acting, or say,
that all undergo an equal degree of conviction: no, there is a holy
variety in GOD’s methods of calling home his elect. But this we may
affirm assuredly, that, wherever there is a work of true conviction and
conversion wrought upon a sinner’s heart, the Holy Ghost, whether by a
greater or less degree of inward soul-trouble, does that which our LORD
JESUS told the disciples, in the words of the text, that he should do
when he came.
If any of you ridicule inward religion, or think there is no such thing
as our feeling or receiving the Holy Ghost, I fear my preaching will be
quite foolishness to you, and that you will understand me no more than
if I spoke to you in an unknown tongue. But as the promise in the text,
is made to the world, and as I know it will be fulfilling till time
shall be no more, I shall proceed to explain the general way whereby
the Holy Ghost works upon every converted sinner’s heart; and I hope
that the LORD, even whilst I am speaking, will be pleased to fulfil it
in many of your hearts. “And when he is come, he will reprove the world
of sin, of righteousness, and of judgment.”
The word, which we translate _reprove_, ought to be rendred _convince_;
and in the original it implies a conviction by way of argumentation,
and coming with a power upon the mind equal to a demonstration. A great
many scoffers of these last days, will ask such as they term pretenders
to the Spirit, how they feel the Spirit, and how they know the Spirit?
They might as well ask, how they know, and how they feel the sun when
it shines upon the body? For with equal power and demonstration does
the Spirit of GOD work upon and convince the soul. And,
_First_, It convinces of sin; and generally of some enormous sin, the
worst perhaps the convicted person ever was guilty of. Thus, when our
LORD was conversing with the woman of _Samaria_, he convinced her first
of her adultery: “Woman, go call thy husband. The woman answered, and
said, I have no husband. JESUS said unto her, Thou hast well said, I
have no husband: for thou hast had five husbands, and he whom thou now
hast, is not thy husband: in this saidst thou truly.” With this there
went such a powerful conviction of all her other actual sins, that
soon after, “she left her waterpot, and went her way into the city,
and saith to the men, Come, and see a man that told me all things that
ever I did: is not this the CHRIST?” Thus our LORD also dealt with
the persecutor _Saul_: he convinced him first of the horrid sin of
persecution; “_Saul_, _Saul_, why persecutest thou me?” Such a sense
of all his other sins, probably at the same time revived in his mind,
that immediately he died; that is, died to all his false confidences,
and was thrown into such an agony of soul, that he continued three
days, and neither did eat nor drink. This is the method the Spirit of
GOD generally takes in dealing with sinners; he first convinces them
of some heinous actual sin, and at the same time brings all their other
sins into ♦remembrance, and as it were sets them in battle-array before
them: “When he is come, he will reprove the world of sin.”
♦ “remembrace” replaced with “remembrance”
And was it ever thus with you, my dear hearers? (For I must question
you as I go along, because I intend, by the Divine help, to preach not
only to your heads, but your hearts). Did the Spirit of GOD ever bring
all your sins thus to remembrance, and make you cry out to GOD, “Thou
writest bitter things against me?” Did your actual sins ever appear
before you, as though drawn in a map? If not, you have great reason
(unless you were sanctified from the womb) to suspect that you are not
convicted, much more not converted, and that the promise of the text
was never yet fulfilled in your hearts.
Farther: When the Comforter comes into a sinner’s heart, though it
generally convinces the sinner of his actual sin first, yet it leads
him to see and bewail his original sin, the fountain from which all
these polluted streams do flow.
Though every thing in the earth, air, and water; every thing both
without and within, concur to prove the truth of that assertion in
the scripture, “in _Adam_ we all have died;” yet most are so hardened
through the deceitfulness of sin, that notwithstanding they may give an
assent to the truth of the proposition in their heads, yet they never
felt it really in their hearts. Nay, some in words professedly deny it,
though their works too, too plainly prove them to be degenerate sons of
a degenerate father. But when the Comforter, the Spirit of GOD, arrests
a sinner, and convinces him of sin, all carnal reasoning against
original corruption, every proud and high imagination, which exalteth
itself against that doctrine, is immediately thrown down; and he is
made to cry out, “Who shall deliver me from the body of this death?”
He now finds that concupiscence is sin; and does not so much bewail
his actual sins, as the inward perverseness of his heart, which he now
finds not only to be an enemy to, but also direct enmity against GOD.
And did the Comforter, my dear friends, ever come with such a
convincing power as this into your hearts? Were you ever made to see
and feel, that in your flesh dwelleth no good thing; that you are
conceived and born in sin; that you are by nature children of wrath;
that GOD would be just if he damned you, though you never committed
an actual sin in your lives? So often as you have been at church and
sacrament, did you ever feelingly confess, that there was no health in
you; that the remembrance of your original and actual sins was grievous
unto you, and the burden of them intolerable? If not, you have been
only offering to GOD vain oblations; you never yet prayed in your lives;
the Comforter never yet came effectually into your souls: consequently
you are not in the faith properly so called; no, you are at present in
a state of death and damnation.
Again, the Comforter, when he comes effectually to work upon a sinner,
not only convinces him of the sin of his nature, and the sin of his
life, but also of the sin of his duties.
We all naturally are Legalists, thinking to be justified by the works
of the law. When somewhat awakened by the terrors of the LORD, we
immediately, like the Pharisees of old, go about to establish our
own righteousness, and think we shall find acceptance with GOD, if we
seek it with tears: finding ourselves damned by nature and our actual
sins, we then think to recommend ourselves to GOD by our duties, and
hope, by our doings of one kind or another, to inherit eternal life.
But, whenever the Comforter comes into the heart, it convinces the
soul of these false rests, and makes the sinner to see that all his
righteousnesses are but as filthy rags; and that, for the most pompous
services, he deserves no better a doom than that of the unprofitable
servant, “to be thrown into outer darkness, where is weeping, and
wailing, and gnashing of teeth.”
And was this degree of conviction ever wrought in any of your souls?
Did the Comforter ever come into your hearts, so as to make you sick
of your duties, as well as your sins? Were you ever, with the great
Apostle of the _Gentiles_, made to abhor your own righteousness which
is by the law, and acknowledge that you deserve to be damned, though
you should give all your goods to feed the poor? Were you made to feel,
that your very repentance needed to be repented of, and that every
thing in yourselves is but dung and dross? And that all the arguments
you can fetch for mercy, must be out of the heart and pure unmerited
love of GOD? Were you ever made to lye at the feet of sovereign Grace,
and to say, LORD, if thou wilt, thou mayest save me; if not, thou
mayest justly damn me; I have nothing to plead, I can in no wise
justify myself in thy sight; my best performances, I see, will condemn
me; and all I have to depend upon is thy free grace? What say you? Was
this ever, or is this now, the habitual language of your hearts? You
have been frequently at the temple; but did you ever approach it in the
temper of the poor Publican, and, after you have done all, acknowledge
that you have done nothing; and, upon a feeling experimental sense of
your own unworthiness and sinfulness every way, smite upon your breasts,
and say, “GOD be merciful to us sinners?” If you never were thus minded,
the Comforter never yet effectually came into your souls, you are out
of CHRIST; and if GOD should require your souls in that condition, he
would be no better to you than a consuming fire.
But there is a fourth sin, of which the Comforter, when he comes,
convinces the soul, and which alone (it is very remarkable) our LORD
mentions, as though it was the only sin worth mentioning; for indeed it
is the root of all other sins whatsoever: it is the reigning as well as
the damning sin of the world. And what now do you imagine that sin may
be? It is that cursed sin, that root of all other evils, I mean the sin
of _unbelief_. Says our LORD, verse 9. “Of sin, because they believe
not on me.”
But does the christian world, or any of you that hear me this day,
want the Holy Ghost to convince you of unbelief? Are there any infidels
here? Yes, (O that I had not too great reason to think so!) I fear most
are such: not indeed such infidels as professedly deny the LORD that
bought us (though I fear too many even of such monsters are in every
country); but I mean such unbelievers, that have no more faith in
CHRIST than the devils themselves. Perhaps you may think you believe,
because you repeat the Creed, or subscribe to a Confession of Faith;
because you go to church or meeting, receive the sacrament, and are
taken into full communion. These are blessed privileges; but all this
may be done, without our being true believers. And I know not how to
detect your false hypocritical faith better, than by putting to you
this question: How long have you believed? Would not most of you say,
as long as we can remember; we never did disbelieve? Then this is a
certain sign that you have no true faith at all; no, not so much as
a grain of mustard-seed: for, if you believe now, (unless you were
sanctified from your infancy, which is the case of some) you must know
that there was a time in which you did not believe on the LORD JESUS
CHRIST; and the Holy Ghost, if ever you received it, convinced you of
this. Eternal truth has declared, “When he is come, he will convince
the world of sin, because they believe not on me.”
None of us believe by nature: but after the Holy Ghost has convinced
us of the sin of our natures, and the sin of our lives and duties,
in order to convince us of our utter inability to save ourselves, and
that we must be beholden to GOD, as for every thing else, so for faith
(without which it is impossible to please, or be saved by CHRIST) he
convinces us also, that we have no faith. “Dost thou believe on the
Son of GOD?” is the grand question which the Holy Ghost now puts to the
soul: at the same time he works with such power and demonstration, that
the soul sees, and is obliged to confess, that it has no faith.
This is a thing little thought of by most who call themselves believers.
They dream they are christians, because they live in a christian
country: If they were born _Turks_, they would believe on _Mahomet_;
for what is that which men commonly call faith, but an outward consent
to the established religion? But do not you thus deceive your own
selves; true faith is quite another thing. Ask yourselves, therefore,
whether or not the Holy Ghost ever powerfully convinced you of the sin
of unbelief? You are perhaps so devout (you may imagine) as to get a
catalogue of sins; which you look over, and confess in a formal manner,
as often as you go to the holy sacrament: but among all your sins, did
you ever once confess and bewail that damning sin of unbelief? Were you
ever made to cry out, “LORD, give me faith; LORD, give me to believe
on thee; O that I had faith! O that I could believe!” If you never were
thus distressed, at least, if you never saw and felt that you had no
faith, it is a certain sign that the Holy Ghost, the Comforter, never
came into and worked savingly upon your souls.
But is it not odd, that the Holy Ghost should be called a Comforter,
when it is plain, by the experience of all GOD’s children, that this
work of conviction is usually attended with sore inward conflicts,
and a great deal of soul-trouble? I answer, The Holy Ghost may well
be termed a Comforter, even in this work; because it is the only way
to, and ends in, true solid comfort. Blessed are they that are thus
convicted by him, for they shall be comforted. Nay, not only so, but
there is present comfort, even in the midst of these convictions: the
soul secretly rejoices in the sight of its own misery, blesses GOD
for bringing it out of darkness into light, and looks forward with a
comfortable prospect of future deliverances, knowing, that, “though
sorrow may endure for a night, joy will come in the morning.”
Thus it is that the Holy Ghost convinces the soul of sin. And, if so,
how wretchedly are they mistaken, that blend the light of the Spirit
with the light of conscience, as all such do, who say, that CHRIST
lighteth every man that cometh into the world, and that light, if
improved, will bring us to JESUS CHRIST? If such doctrine be true, the
promise in the text was needless: our LORD’s apostles had already that
light; the world hereafter to be convinced, had that light; and, if
that was sufficient to bring them to CHRIST, why was it expedient that
CHRIST should go away to heaven, to send down the Holy Ghost to do this
for them! Alas! all have not this Spirit: it is the special gift of GOD,
and, without this special gift, we can never come to CHRIST.
The light of conscience will accuse or convince us of any common sin;
but the light of natural conscience never did, never will, and never
can, convince of unbelief. If it could, how comes it to pass, that
not one of the heathens, who improved the light of nature in such an
eminent degree, was ever convinced of unbelief? No, natural conscience
cannot effect this; it is the peculiar property of the Holy Ghost the
Comforter: “When he is come, he will reprove (or convince) the world of
sin, of righteousness, and judgment.”
We have heard how he convinces of sin: we come now to shew,
_Secondly_, What is the righteousness, of which the Comforter convinces
the world.
By the word _righteousness_, in some places of scripture, we are to
understand that common justice which we ought to practise between
man and man; as when _Paul_ is said to reason of temperance and
righteousness before a trembling _Felix_. But here (as in a multitude
of other places in holy writ) we are to understand by the word
righteousness, the active and passive obedience of the dear LORD JESUS;
even that perfect, personal, all-sufficient righteousness, which he
has wrought out for that world which the Spirit is to convince. “Of
righteousness, (says our LORD) because I go to the Father, and ye see
me no more.” This is one argument that the Holy Spirit makes use of to
prove CHRIST’s righteousness, because he is gone to the Father, and we
see him no more. For, had he not wrought out a sufficient righteousness,
the Father would have sent him back, as not having done what he
undertook; and we should have seen him again.
O the righteousness of CHRIST! It so comforts my soul, that I must be
excused if I mention it in almost all my discourses. I would not, if I
could help it, have one sermon without it. Whatever infidels may object,
or _Arminians_ sophistically argue against an _imputed righteousness_;
yet whoever know themselves and GOD, must acknowledge, that
“JESUS CHRIST is the end of the law for righteousness, (and perfect
justification in the sight of GOD) to every one that believeth,” and
that we are to be made the righteousness of GOD in him. This, and this
only, a poor sinner can lay hold of, as a sure anchor of his hope.
Whatever other scheme of salvation men may lay, I acknowledge I can see
no other foundation whereon to build my hopes of salvation, but on the
rock of CHRIST’s personal righteousness, imputed to my soul.
Many, I believe, have a rational conviction of, and agree with me in
this: but rational convictions, if rested in, avail but little; it must
be a spiritual, experimental conviction of the truth, which is saving.
And therefore our LORD says, when the Holy Ghost comes in the day
of his power, it convinces of this righteousness, of the reality,
compleatness, and sufficiency of it, to save a poor sinner.
We have seen how the Holy Ghost convinces the sinner of the sin of his
nature, life, duties, and of the sin of unbelief; and what then must
the poor creature do? He must, he must inevitably despair, if there be
no hope but in himself. When therefore the Spirit has hunted the sinner
out of all his false rests and hiding-places, taken out the pitiful
fig-leaves of his own works, and driven him out of the trees of the
garden (his outward reformations) and placed him naked before the bar
of a sovereign, holy, just, and sin-avenging GOD; then, then it is,
when the soul, having the sentence of death within itself because of
unbelief, has a sweet display of CHRIST’s righteousness made to it by
the Holy Spirit of GOD. Here it is, that he begins more immediately to
act in the quality of a Comforter, and convinces the soul so powerfully
of the reality and all-sufficiency of CHRIST’s righteousness, that the
soul is immediately set a hungering and thirsting after it. Now the
sinner begins to see, that though he has destroyed himself, yet in
CHRIST is his help; that, though he has no righteousness of his own
to recommend him, there is a fulness of grace, a fulness of truth, a
fulness of righteousness in the dear LORD JESUS, which, if once imputed
to him, will make him happy for ever and ever.
None can tell, but those happy souls who have experienced it, with what
demonstration of the Spirit this conviction comes. O how amiable, as
well as all-sufficient, does the blessed JESUS now appear! With what
new eyes does the soul now see the LORD its righteousness! Brethren,
it is unutterable. If you were never thus convinced of CHRIST’s
righteousness in your own souls, though you may believe it doctrinally,
it will avail you nothing, if the Comforter never came savingly into
your souls, then you are comfortless indeed. But
What will this righteousness avail, if the soul has it not in
possession?
_Thirdly_, The next thing therefore the Comforter, when he comes,
convinces the soul of, is judgment.
By the word _judgment_, I understand that well-grounded peace, that
settled judgment, which the soul forms of itself, when it is enabled
by the Spirit of GOD to lay hold on CHRIST’s righteousness, which I
believe it always does, when convinced in the matter before-mentioned.
“Of judgment (says our LORD) because the Prince of this world is
judged;” the soul, being enabled to lay hold on CHRIST’s perfect
righteousness by a lively faith, has a conviction wrought in it by the
Holy Spirit, that the Prince of this world is judged. The soul being
now justified by faith, has peace with GOD through our LORD JESUS
CHRIST, and can triumphantly say, It is CHRIST that justifies me, who
is he that condemns me? The strong man armed is now cast out; my soul
is in a true peace; the Prince of this world will come and accuse, but
he has now no share in me: the blessed Spirit which I have received,
and whereby I am enabled to apply CHRIST’s righteousness to my poor
soul, powerfully convinces me of this: why should I fear? or of what
shall I be afraid, since GOD’s Spirit witnesses with my spirit, that
I am a child of GOD? The LORD is ascended up on high; he has led
captivity captive; he has received the Holy Ghost the Comforter, that
best of gifts for men: and that Comforter is come into my heart: he
is faithful that hath promised: I, even I, am powerfully, rationally,
spiritually convicted of sin, righteousness and judgment. By this I
know the Prince of this world is judged.
Thus, I say, may we suppose that soul to triumph, in which the promise
of the text is happily fulfilled. And though, at the beginning of
this discourse, I said, most had never experienced any thing of this,
and that therefore this preaching must be foolishness to such; yet I
doubt not but there are some few happy souls, who, through grace, have
been enabled to follow me step by step; and notwithstanding the Holy
Ghost might not directly work in the same order as I have described,
and perhaps they cannot exactly say the time when, yet they have a
well-grounded confidence that the work is done, and that they have
really been convinced of sin, righteousness and judgment in some way,
or at some time or another.
And now, what shall I say to you? O thank GOD, thank the LORD JESUS,
thank the ever-blessed Trinity, for this unspeakable gift: for you
would never have been thus highly favoured, had not he who first
spoke darkness into light, loved you with an everlasting love, and
enlightened you by his Holy Spirit, and that too, not on account of
any good thing foreseen in you, but for his own name’s sake.
Be humble therefore, O believers, be humble: look to the rock from
whence you have been hewn: extol free grace; admire electing love,
which alone has made you to differ from the rest of your brethren. Has
GOD brought you into light? Walk as becometh children of light. Provoke
not the Holy Spirit to depart from you: for though he hath sealed you
to the day of redemption, and you know that the Prince of this world is
judged; yet if you backslide, grow luke-warm, or forget your first love,
the LORD will visit your offences with the rod of affliction, and your
sin with spiritual scourges. Be not therefore high-minded, but fear.
Rejoice, but let it be with trembling. As the elect of GOD, put on,
not only humbleness of mind, but bowels of compassion; and pray, O pray
for your unconverted brethren! Help me, help me now, O children of GOD,
and hold up my hands, as _Aaron_ and _Hur_ once held up the hands of
_Moses_. Pray, whilst I am preaching, that the LORD may enable me to
say, This day is the promise in the text fulfilled in some poor sinners
hearts. Cry mightily to GOD, and, with the cords of holy violence,
pull down blessings on your neighbours heads. CHRIST yet lives and
reigns in heaven: the residue of the Spirit is yet in his hand, and a
plentiful effusion of it is promised in the latter days of the church.
And O that the Holy Ghost, the blessed Comforter, would now come
down, and convince those that are Christless amongst you, of sin, of
righteousness, and of judgment! O that you were once made willing to
be convinced!
But perhaps you had rather be filled with wine than with the Spirit,
and are daily chasing that Holy Ghost from your souls. What shall I
say for you to GOD? “Father, forgive them, for they know not what they
do.” What shall I say from GOD to you? Why? That “GOD was in CHRIST
reconciling the world unto himself:” Therefore I beseech you, as in
CHRIST’s stead, be ye reconciled to GOD. Do not go away contradicting
and blaspheming. I know _Satan_ would have you be gone. Many of you may
be uneasy, and are ready to cry out, “What a weariness is this!” But I
will not let you go: I have wrestled with GOD for my hearers in private,
and I must wrestle with you here in public. Though of myself I can
do nothing, and you can no more by your own power come to and believe
on CHRIST, than _Lazarus_ could come forth from the grave; yet who
knows but GOD may beget some of you again to a lively hope by this
foolishness of preaching, and that you may be some of that world, which
the Comforter is to convince of sin, of righteousness, and of judgment?
Poor Christless souls! do you know what a condition you are in? Why,
you are lying in the wicked one, the devil; he rules in you, he walks
and dwells in you, unless you dwell in CHRIST, and the Comforter is
come into your hearts. And will you contentedly lie in that wicked one
the devil? What wages will he give you? Eternal death. O that you would
come to CHRIST! The free gift of GOD through him is eternal life. He
will accept of you even now, if you will believe in him. The Comforter
may yet come into your hearts, even yours. All that are now his living
temples, were once lying in the wicked one, as well as you. This
blessed gift, this Holy Ghost, the blessed JESUS received even for the
rebellious.
I see many of you affected: but are your passions only a little wrought
upon, or are your souls really touched with a lively sense of the
heinousness of your sins, your want of faith, and the preciousness
of the righteousness of JESUS CHRIST? If so, I hope the LORD has been
gracious, and that the Comforter is coming into your hearts. Do not
stifle these convictions! Do not go away, and straightway forget what
manner of doctrine you have heard, and thereby shew that these are
only common workings of a few transient convictions, floating upon
the surface of your hearts. Beg of GOD that you may be sincere (for he
alone can make you so) and that you may indeed desire the promise of
the text to be fulfilled in your souls. Who knows but the LORD may be
gracious? Remember you have no plea but sovereign mercy; but, for your
encouragement also, remember it is the world, such as you are, to whom
the Comforter is to come, and whom he is to convince: wait therefore at
wisdom’s gates. The bare probability of having a door of mercy opened,
is enough to keep you striving. CHRIST JESUS came into the world to
save sinners, the chief of them: you know not but he came to save you.
Do not go and quarrel with GOD’s decrees, and say, if I am a reprobate,
I shall be damned; if I am elected, I shall be saved; and therefore I
will do nothing. What have you to do with GOD’s decrees? Secret things
belong ♦to him; it is your business to “give all diligence to make your
calling and election sure.” If there are but few who find the way that
leads to life, do you strive to be some of them: you know not but you
may be in the number of those few, and that your striving may be the
means which GOD intends to bless, to give you an entrance in. If you
do not act thus, you are not sincere; and, if you do, who knows but you
may find mercy? For though, after you have done all that you can, GOD
may justly cut you off, yet never was a single person damned who did
all that he could. Though therefore your hands are withered, stretch
them out; though you are impotent, sick, and lame, come, lie at the
pool. Who knows but by and by the LORD JESUS may have compassion on you,
and send the Comforter to convince you of sin, righteousness, and of
judgment? He is a GOD full of compassion and long-suffering, otherwise
you and I had been long since lifting up our eyes in torments. But
still he is patient with us!
♦ duplicate word “to” removed
O Christless sinners, you are alive, and who knows but GOD intends
to bring you to repentance? Could my prayers or tears effect it, you
should have vollies of the one, and floods of the other. My heart is
touched with a sense of your condition: May our merciful High-priest
now send down the Comforter, and make you sensible of it also! O
the love of CHRIST! It constrains me yet to beseech you to come
to him; what do you reject, if you reject CHRIST, the LORD of glory!
Sinners, give the dear Redeemer a lodging in your souls. Do not be
_Bethshemites_; give CHRIST your hearts, your whole hearts. Indeed he
is worthy. He made you, and not you yourselves. You are not your own;
give CHRIST then your bodies and souls, which are his! Is it not enough
to melt you down, to think that the high and lofty One, who inhabiteth
eternity, should condescend to invite you by his ministers? How soon
can he frown you to hell? And how know you, but he may, this very
instant, if you do not hear his voice? Did any yet harden their hearts
against CHRIST, and prosper? Come then, do not send me sorrowful away:
do not let me have reason to cry out, O my leanness, my leanness! Do
not let me go weeping into my closet, and say, “LORD, they will not
believe my report; LORD, I have called them, and they will not answer;
I am unto them as a very pleasant song, and as one that plays upon
a pleasant instrument; but their hearts are running after the lust
of the eye, the lust of the flesh, and the pride of life.” Would you
be willing that I should give such an account of you, or make such a
prayer before GOD? And yet I must not only do so here, but appear in
judgment against you hereafter, unless you will come to CHRIST. Once
more therefore I intreat you to come. What objections have you to make?
Behold, I stand here in the name of GOD, to answer all that you can
offer. But I know no one can come, unless the Father draw him: I will
therefore address me to my GOD, and intercede with him to send the
Comforter into your hearts.
O blessed JESUS, who art a GOD whose compassions fail not, and in
whom all the promises are yea and amen; thou that sittest between the
cherubims, shew thyself amongst us. Let us now see thy outgoings! O
let us now taste that thou art gracious, and reveal thy almighty arm!
Get thyself the victory in these poor sinners hearts. Let not the word
spoken prove like water spilt upon the ground. Send down, send down,
O great High-priest, the Holy Spirit, to convince the world of sin,
of righteousness, and of judgment. So will we give thanks and praise
to thee, O Father, thee O Son, and thee O blessed Spirit; to whom, as
three Persons, but one GOD, be ascribed by angels and archangels, by
cherubims and seraphims, and all the heavenly hosts, all possible power,
might, majesty, and dominion, now and for evermore. Amen, Amen, Amen.
SERMON XLI.
_Saul_’s Conversion.
ACTS ix. 22.
_But Saul increased the more in strength, and confounded the Jews
which dwelt at Damascus, proving that this is very CHRIST._
IT is an undoubted truth, however paradoxical it may seem to
natural men, that “whosoever will live godly in CHRIST JESUS, shall
suffer persecution.” And therefore it is very remarkable, that our
blessed LORD, in his glorious sermon on the mount, after he had
been pronouncing those blessed, who were poor in spirit, meek, pure in
heart, and such like, immediately adds (and spends no less than three
verses in this beatitude) “Blessed are they who are persecuted for
righteousness sake.” No one ever was, or ever will be endowed with the
forementioned graces in any degree, but he will be persecuted for it
in a measure. There is an irreconcileable enmity between the seed of
the woman, and the seed of the serpent. And if we are not of the world,
but shew by our fruits that we are of the number of those whom JESUS
CHRIST has chosen out of the world, for that very reason the world
will hate us. As this is true of every particular christian, so it
is true of every christian church in general. For some years past we
have heard but little of a public persecution: Why? Because but little
of the power of godliness has prevailed amongst all denominations.
The strong man armed has had full possession of most professors hearts,
and therefore he has let them rest in a false peace. But we may assure
ourselves, when JESUS CHRIST begins to gather in his elect in any
remarkable manner, and opens an effectual door for preaching the
everlasting gospel, persecution will flame out, and _Satan_ and his
emissaries will do their utmost (though all in vain) to stop the work
of GOD. Thus it was in the first ages, thus it is in our days, and thus
it will be, till time shall be no more.
Christians and christian churches must then expect enemies. Our chief
concern should be, to learn how to behave towards them in a christian
manner: For, unless we take good heed to ourselves, we shall imbitter
our spirits, and act unbecoming the followers of that LORD, “who, when
he was reviled, reviled not again; when he suffered, threatned not; and,
as a lamb before his shearers is dumb, so opened he not his mouth.” But
what motive shall we make use of to bring ourselves to this blessed
lamb-like temper? Next to the immediate operation of the Holy Spirit
upon our hearts, I know of no consideration more conducive to teach us
long-suffering towards our most bitter persecutors, than this, “That,
for all we know to the contrary, some of those very persons, who are
now persecuting, may be chosen from all eternity by GOD, and hereafter
called in time, to edify and build up the church of CHRIST.”
The persecutor _Saul_, mentioned in the words of the text, (and
whose conversion, GOD willing, I propose to treat on in the following
discourse) is a noble instance of this kind.
I say, a persecutor, and that a bloody one: For see how he is
introduced in the beginning of this chapter; “And _Saul_ yet breathing
out threatnings and slaughter against the disciples of our LORD, went
unto the high priest, and desired of him letters to _Damascus_ to the
synagogues, that if he found any of this way, whether they were men or
women, he might bring them bound to _Jerusalem_.”
“And _Saul_ yet breathing out.” This implies that he had been a
persecutor before. To prove which, we need only look back to the
7th chapter, where we shall find him so very remarkably active at
_Stephen_’s death, that “the witnesses laid down their clothes at a
young man’s feet, whose name was _Saul_.” He seems, though young, to be
in some authority. Perhaps, for his zeal against the christians, he was
preferred in the church, and was allowed to sit in the great council
or Sanhedrim: For we are told, chapter viii. verse 1. “That _Saul_ was
consenting unto his death;” and again, at verse 3. he is brought in
as exceeding all in his opposition; for thus speaks the evangelist,
“As for _Saul_, he made havock of the church, entring into every house,
and haling men and women, committed them to prison.” One would have
imagined, that this should have satisfied, at least abated the fury
of this young zealot. No: being exceedingly mad against them, as he
himself informs _Agrippa_, and having made havock of all in _Jerusalem_,
he now is resolved to persecute the disciples of the LORD, even to
strange cities; and therefore yet breathing out threatnings. “Breathing
out.” The words are very emphatical, and expressive of his bitter
enmity. It was as natural to him now to threaten the christians, as
it was for him to breathe: he could scarce speak, but it was some
threatnings against them. Nay, he not only breathed out threatnings,
but slaughters also (and those who threaten, would also slaughter, if
it were in their power) against the disciples of the LORD. Insatiable
therefore as hell, finding he could not confute or stop the christians
by force of argument, he is resolved to do it by force of arms; and
therefore went to the high priest (for there never was a persecution
yet without a high priest at the head of it) and desired of him letters,
issued out of his spiritual court, to the synagogues or ecclesiastical
courts at _Damascus_, giving him authority, “that if he found any of
this way, whether they were men or women, he might bring them bound
unto _Jerusalem_,” I suppose, there to be arraigned and condemned
in the high priest’s court. Observe how he speaks of the christians.
_Luke_, who wrote the _Acts_, calls them “disciples of the LORD,” and
_Saul_ stiles them “Men and women of this way.” I doubt not but he
represented them as a company of _upstart enthusiasts_, that had lately
gotten into a new method or way of living; that would not be content
with the temple-service, but they must be righteous over-much, and have
their private meetings or conventicles, and break bread, as they called
it, from house to house, to the great disturbance of the established
clergy, and to the utter subversion of all order and decency. I do not
hear that the high priest makes any objection: no, he was as willing
to grant letters, as _Saul_ was to ask them; and wonderfully pleased
within himself, to find he had such an active zealot to employ against
the christians.
Well then, a judicial process is immediately issued out, with the
high priest’s seal affixed to it. And now methinks I see the young
persecutor finely equipped, and pleasing himself with thoughts, how
triumphantly he should ride back with the “men and women of this way,”
dragging them after him to _Jerusalem_.
What a condition may we imagine the poor disciples at _Damascus_ were
in at this time! No doubt they had heard of _Saul_’s imprisoning and
making havock of the saints at _Jerusalem_, and we may well suppose
they were apprised of his design against them. I am persuaded this was
a growing, because a trying time with these dear people. O how did they
wrestle with GOD in prayer, beseeching him either to deliver them from,
or give them grace sufficient to enable them to bear up under, the fury
of their persecutors? The high priest doubtless with the rest of his
reverend brethren, flattered themselves, that they should now put an
effectual stop to this growing heresy, and waited with impatience for
_Saul_’s return.
But “He that sitteth in heaven laughs them to scorn, the LORD has
them in derision.” And therefore, verse 3. “As _Saul_ journeyed,
and came even near unto _Damascus_,” perhaps to the very gates, (our
LORD permitting this, to try the faith of his disciples, and more
conspicuously to baffle the designs of his enemies) “suddenly (at
mid-day, as he acquaints _Agrippa_) there shined round about him a
light from heaven,” a light brighter than the sun; “and he fell to the
earth (why not into hell?) and heard a voice saying unto him, _Saul,
Saul_, why persecutest thou me?” The word is doubled, “_Saul, Saul_:”
Like that of our LORD to _Martha_; “_Martha, Martha_;” or the prophet,
“O earth, earth, earth!” Perhaps these words came like thunder to
his soul. That they were spoken audibly, we are assured from verse 7.
“His companions heard the voice.” Our LORD now arrests the persecuting
zealot, calling him by name; for the word never does us good, till
we find it spoken to us in particular. “_Saul, Saul_, Why persecutest
thou Me?” Put the emphasis upon the word _why_, what evil have I
done? Put it upon the word _persecutest_, why persecutest? I suppose
_Saul_ thought he was not persecuting; no, he was only putting the
laws of the ecclesiastical court into execution; but JESUS, whose
eyes are as a flame of fire, saw through the hypocrisy of his heart,
that, notwithstanding his specious pretences, all this proceeded from
a persecuting spirit, and secret enmity of heart against GOD; and
therefore says, “Why persecutest thou me?” Put the emphasis upon the
word _me_, why persecutest thou me? alas! _Saul_ was not persecuting
CHRIST, was he? he was only taking care to prevent innovations in the
church, and bringing a company of enthusiasts to justice, who otherwise
would overturn the established constitution. But JESUS says, “Why
persecutest thou me?” For what is done to CHRIST’s disciples, he takes
as done to himself, whether it be good, or whether it be evil. He that
touches CHRIST’s disciples, touches the apple of his eye; and they who
persecute the followers of our LORD, would persecute our LORD himself,
was he again to come and tabernacle amongst us.
I do not find that _Saul_ gives any reason why he did persecute; no,
he was struck dumb; as every persecutor will be, when JESUS CHRIST puts
this same question to them at the terrible day of judgment. But being
pricked at the heart, no doubt with a sense not only of this, but of
all his other offences against the great GOD, he said, verse 5. “Who
art thou, LORD?” See how soon GOD can change the heart and voice of his
most bitter enemies. Not many days ago, _Saul_ was not only blaspheming
CHRIST himself, but, as much as in him lay, compelling others to
blaspheme also: but now, he, who before was an imposter, is called
_Lord_; “Who art thou, LORD?” This admirably points out the way in
which GOD’s Spirit works upon the heart: it first powerfully convinces
of sin, and of our damnable state; and then puts us upon enquiring
after JESUS CHRIST. _Saul_ being struck to the ground, or pricked to
the heart, cries out after JESUS, “Who art thou, LORD?” As many of
you that were never so far made sensible of your damnable state, as
to be made feelingly to seek after JESUS CHRIST, were never yet truly
convicted by, much less converted to, GOD. May the LORD, who struck
_Saul_, effectually now strike all my christless hearers, and set them
upon enquiring after JESUS, as their all in all! _Saul_ said, “Who
art thou, LORD? And the LORD said, I am JESUS, whom thou persecutest.”
Never did any one enquire truly after JESUS CHRIST, but CHRIST made
a saving discovery of himself, to his soul. It should seem, our LORD
appeared to him in person; for _Ananias_, afterwards, says, “The LORD
who appeared to thee in the way which thou camest;” though this may
only imply CHRIST’s meeting him in the way; it is not much matter: it
is plain CHRIST here speaks to him, and says, “I am JESUS, whom thou
persecutest.” It is remarkable, how our LORD takes to himself the
name of _Jesus_; for it is a name in which he delights: I am JESUS,
a Saviour of my people, both from the guilt and power of their sins;
“a JESUS, whom thou persecutest.” This seems to be spoken to convince
_Saul_ more and more of his sin; and I doubt not, but every word was
sharper than a two-edged sword, and came like so many daggers to his
heart; O how did these words affect him! a JESUS! a Saviour! and yet
I am persecuting him! this strikes him with horror; but then the word
JESUS, though he was a persecutor, might give him some hope. However,
our dear LORD, to convince _Saul_ that he was to be saved by grace, and
that he was not afraid of his power and enmity, tells him, “It is hard
for thee to kick against the pricks.” As much as to say, though he was
persecuting, yet he could not overthrow the church of CHRIST: for he
would sit as King upon his holy hill of _Zion_; the malice of men or
devils should never be able to prevail against him.
Verse 6. “And he, trembling and astonished, said, LORD, what wilt
thou have me to do?” Those, who think _Saul_ had a discovery of JESUS
made to his heart before, think that this question is the result of
his faith, and that he now desires to know what he shall do, out of
gratitude, for what the LORD had done for his soul; in this sense it
may be understood; ¹and I have made use of it as an instance to prove,
that faith will work by love; but perhaps it may be more agreeable to
the context, if we suppose, that _Saul_ had only some distant discovery
of CHRIST made to him, and not a full assurance of faith: for we are
told, “he trembling and astonished,” trembling at the thoughts of
his persecuting a JESUS, and astonished at his own vileness, and the
infinite condescension of this JESUS, cries out, “LORD, what wilt thou
have me to do?” Persons under soul-trouble, and sore conviction, would
be glad to do any thing, or comply on any terms, to get peace with GOD.
“Arise, (says our LORD) and go into the city, and it shall be told thee
what thou shalt do.”
¹ See Volume V. Sermon 24.
And here we will leave _Saul_ a while, and see what is become of
his companions. But what shall we say? GOD is a sovereign agent; his
sacred Spirit bloweth when and where it listeth; “he will have mercy
on whom he will have mercy.” _Saul_ is taken, but, as far as we know to
the contrary, his fellow-travellers are left to perish in their sins:
for we are told, verse 7. “That the men who journeyed with him stood,
indeed, speechless, and hearing a confused voice;” I say, a _confused
voice_, for so the word signifies, and must be so interpreted, in
order to reconcile it with chapter xxii. verse 9. where _Saul_, giving
an account of these men, tells _Agrippa_, “They heard not the voice
of him that spake to me.” They heard a voice, a confused noise, but
not the articulate voice of him that spake to _Saul_, and therefore
remained unconverted. For what are all ordinances, all, even the most
extraordinary dispensations of providence, without CHRIST speaks to
the soul in them? Thus it is now under the word preached: many, like
_Saul_’s companions, are sometimes so struck with the outgoings of GOD
appearing in the sanctuary, that they even stand speechless; they hear
the preacher’s voice, but not the voice of the Son of GOD, who, perhaps,
at the same time is speaking effectually to many other hearts; this I
have known often; and what shall we say to these things? O the depth of
the sovereignty of GOD! it is past finding out. LORD, I desire to adore
what I cannot comprehend. “Even so, Father, for so it seemeth good in
thy sight!”
But to return to _Saul_: the LORD bids him “arise and go into the city;”
and we are told, verse 8. that “_Saul_ arose from the earth; and when
his eyes were opened, (he was so overpowered with the greatness of the
light that shone upon them, that) he saw no man; but they led him by
the hand, and brought him into _Damascus_,” that very city which was to
be the place of his executing or imprisoning the disciples of the LORD.
“And he was three days without sight, and neither did eat nor drink.”
But who can tell what horrors of conscience, what convulsions of soul,
what deep and pungent convictions of sin he underwent during these
three long days? it was this took away his appetite (for who can eat or
drink when under a sense of the wrath of GOD for sin?) and, being to be
greatly employed hereafter, he must be greatly humbled now; therefore,
the LORD leaves him three days groaning under the spirit of bondage,
and buffeted, no doubt, with the fiery darts of the devil, that, being
tempted like unto his brethren, he might be able hereafter to succour
those that were tempted. Had _Saul_ applied to any of the blind guides
of the _Jewish_ church, under these circumstances, they would have said,
he was mad, or going besides himself; as many carnal teachers and blind
Pharisees now deal with, and so more and more distress, poor souls
labouring under awakening convictions of their damnable state. But GOD
often at our first awakenings, visits us with sore trials, especially
those who are, like _Saul_, to shine in the church, and to be used as
instruments in bringing many sons to glory: those who are to be highly
exalted, must first be deeply humbled; and this I speak for the comfort
of such, who may be now groaning under the spirit of bondage, and
perhaps, like _Saul_, can neither eat nor drink; for I have generally
observed, that those who have had the deepest convictions, have
afterwards been favoured with the most precious communications, and
enjoyed most of the divine presence in their souls. This was afterwards
remarkably exemplified in _Saul_, who was three days without sight, and
neither did eat nor drink.
But will the LORD leave his poor servant in this distress? no; his
JESUS (though _Saul_ persecuted him) promised (and he will perform)
that “it should be told him what he must do. And there was a certain
disciple at _Damascus_, named _Ananias_; and unto him, said the LORD,
in a vision, _Ananias_; and he said, Behold, I am here, LORD.” What a
holy familiarity is there between JESUS CHRIST and regenerate souls!
_Ananias_ had been used to such love-visits, and therefore knew the
voice of his beloved. The LORD says, “_Ananias_;” _Ananias_ says,
“Behold, I am here, LORD.” Thus it is that CHRIST now, as well as
formerly, often talks with his children at sundry times and after
divers manners, as a man talketh with his friend. But what has the
LORD to say to _Ananias_?
Verse 11. “And the LORD said unto him, Arise, and go into the street,
which is called _Straight_, and enquire in the house of _Judas_, for
one called _Saul_ of _Tarsus_;” (See here for your comfort, O children
of the most high GOD, what notice JESUS CHRIST takes of the street and
the house where his own dear servants lodge) “for behold, he prayeth;”
but why is this ushered in with the word _behold_? what, was it such
a wonder, to hear that _Saul_ was praying? why, _Saul_ was a Pharisee,
and therefore, no doubt, fasted and made long prayers: and, since we
are told that he profited above many of his equals, I doubt not but
he was taken notice of for his gift in prayer; and yet it seems, that
before these three days, _Saul_ never prayed in his life; and why?
because, before these three days, he never felt himself a condemned
creature: he was alive in his own opinion, because without a knowledge
of the spiritual meaning of the law; he felt not a want of, and
therefore, before now, cried not after a JESUS; and consequently,
though he might have said or made a prayer (as many Pharisees do
now-a-days) he never prayed a prayer; but now, “behold! he prayed
indeed;” and this was urged as one reason why he was converted. None
of GOD’s children, as one observes, comes into the world still-born;
prayer is the very breath of the new creature: and therefore, if
we are prayerless, we are christless; if we never had the spirit of
supplication, it is a sad sign that we never had the spirit of grace in
our souls: and you may be assured you never did pray, unless you have
felt yourselves sinners, and seen the want of JESUS to be your Saviour.
May the LORD, whom I serve in the gospel of his dear Son, prick you all
to the heart, and may it be said of you all, as it was of _Saul_,
behold, they pray!
The LORD goes on to encourage _Ananias_ to go to _Saul_: says he, verse
12. “For he hath seen in a vision a man named _Ananias_, coming in,
and putting his hand on him, that he might receive his sight.” So that
though CHRIST converted _Saul_ immediately by himself, yet he will
carry on the work, thus begun, by a minister. Happy they, who under
soul-troubles have such experienced guides, and as well acquainted with
JESUS CHRIST as _Ananias_ was: you that have such, make much of and
be thankful for them; and you who have them not, trust in GOD; he will
carry on his own work without them.
Doubtless, _Ananias_ was a good man; but shall I commend him for
his answer to our LORD? I commend him not: for says he, verse 13.
“LORD, I have heard by many of this man, how much evil he hath done
to thy saints at _Jerusalem_: And here, he hath authority from the
chief priests to bind all that call upon thy name.” I fear this
answer proceeded from some relicks of self-righteousness, as well as
infidelity, that lay undiscovered in the heart of _Ananias_. “Arise,
(said our LORD) and go into the street, which is called _Straight_, and
enquire in the house of _Judas_, for one called _Saul_ of _Tarsus_; for
behold, he prayeth!” One would think this was sufficient to satisfy him;
but says _Ananias_, “LORD, I have heard by many of this man (he seems
to speak of him with much contempt; for even good men are apt to think
too contemptuously of those who are yet in their sins) how much evil
he hath done to thy saints in _Jerusalem_: And here, he hath authority
from the chief priests, to bind all that call upon thy name.” And what
then, _Ananias_? Is any thing too hard for the LORD? Who made thee
to differ? Could not he who converted thee, convert him also? Surely
_Ananias_ here forgets himself, or perhaps fears, lest this man,
who had authority from the chief priests to bind all that call upon
CHRIST’s name, should bind him also, if he went unto him; but the LORD
silences all objections, with a “Go thy way, for he is a chosen vessel
unto me, to bear my name before the _Gentiles_, and kings, and the
children of _Israel_. For I will shew him how great things he must
suffer for my name’s sake.” Here GOD stops his mouth immediately,
by asserting his sovereignty, and preaching to him the doctrine of
election. And the frequent conversion of notorious sinners to GOD, to
me is one great proof, amongst a thousand others, of that precious, but
too much exploded and sadly misrepresented, doctrine of GOD’s electing
love; for whence is it that such are taken, whilst thousands, not near
so vile, die senseless and stupid? All the answer that can be given, is,
_they are chosen vessels_; “Go thy way, (says GOD) for he is a chosen
vessel unto me, to bear my name before the _Gentiles_, and kings, and
the children of _Israel_: For I will shew him how great things he must
suffer for my name’s sake.” Observe what a close connection there is
between doing and suffering for CHRIST. If any of my brethren in the
ministry are present, let them hear what preferment we must expect, if
we are called out to work remarkably for GOD: not great prebendaries or
bishopricks, but great sufferings for our LORD’s name sake; these are
the fruits of our labour: and he that will not contentedly suffer great
things for preaching CHRIST, is not worthy of him. Suffering will be
found to be the best preferment, when we are called to give an account
of our ministry at the great day.
I do not hear, that _Ananias_ quarrelled with GOD concerning the
doctrine of election; no, (O that all good men would, in this, learn of
him!) “He went his way, and entered into the house; and put his hands
on him, and said, Brother _Saul_;” just now, it was _this man_; now it
is _brother Saul_: it is no matter what a man has been, if he be now a
christian; the same should be our brother, our sister and mother; GOD
blots out every convert’s transgressions as with a thick cloud, and so
should we; the more vile a man has been, the more should we love him
when believing in CHRIST, because CHRIST will be more glorified on his
behalf. I doubt not, but _Ananias_ was wonderfully delighted to hear
that so remarkable a persecutor was brought home to GOD: I am persuaded
he felt his soul immediately united to him by love, and therefore
addresses him not with, thou persecutor, thou murderer, that camest to
butcher me and my friends; but, “brother _Saul_.” It is remarkable that
the primitive christians much used the word _brother_ and _brethren_;
I know it is a term now much in reproach; but those who despise it,
I believe, would be glad to be of our brotherhood, when they see us
sitting at the right-hand of the Majesty on high. “Brother _Saul_, the
LORD (even JESUS that appeared unto thee in the way as thou camest)
hath sent me, that thou mightest receive thy sight, and be filled with
the Holy Ghost.” At this time, we may suppose, he laid his hands upon
him. See the consequences.
Verse 18. “Immediately there fell from his eyes as it had been scales,
and he received sight forthwith;” not only bodily, but spiritual sight;
he emerged as it were into a new world; he saw, and felt too, things
unutterable: he felt a union of soul with GOD; he received the spirit
of adoption; he could now, with a full assurance of faith, cry, “Abba,
Father.” Now was he filled with the Holy Ghost; and had the love of
GOD shed abroad in his heart; now were the days of his mourning ended;
now was CHRIST formed in his soul; now he could give men and devils
the challenge, knowing that CHRIST had justified him; now he saw the
excellencies of CHRIST, and esteemed him the fairest among ten thousand.
You only know how to sympathize with the apostle in his joy, who, after
a long night of bondage, have been set free by the Spirit, and have
received joy in the Holy Ghost. May all that are now mourning, as
_Saul_ was, be comforted in like manner!
The scales are now removed from the eyes of _Saul_’s mind; _Ananias_
has done that for him, under GOD: he must now do another office,
baptize him, and so receive him into the visible church of CHRIST; a
good proof to me of the necessity of baptism where it may be had: for
I find here, as well as elsewhere, that baptism is administered even
to those who had received the Holy Ghost; _Saul_ was convinced of this,
and therefore arose and was baptized; and now it is time for him to
recruit the outward man, which, by three days abstinence and spiritual
conflicts, had been much impaired: we are therefore told, (verse 19.)
“when he had received meat, he was strengthened.”
But O, with what comfort did the apostle now eat his food! I am sure it
was with singleness, I am persuaded also with gladness of heart; and
why? he knew that he was reconciled to GOD; and, for my own part, did I
not know how blind and flinty our hearts are by nature, I should wonder
how any one could eat even his common food with any satisfaction,
who has not some well-grounded hope of his being reconciled to GOD.
Our LORD intimates thus much to us: for in his glorious prayer, after
he has taught us to pray for our daily bread, immediately adds that
petition, “Forgive us our trespasses;” as though our daily bread would
do us no service, unless we were sensible of having the forgiveness of
our sins.
To proceed: _Saul_ hath received meat, and is strengthened; and whither
will he go now? to see the brethren; “then was _Saul_ certain days with
the disciples that were at _Damascus_.” If we know and love CHRIST, we
shall also love and desire to be acquainted with the brethren of CHRIST:
we may generally know a man by his company. And though all are not
saints that associate with saints, (for tares will be always springing
up amongst the wheat till the time of harvest) yet, if we never keep
company, but are shy and ashamed of the despised children of GOD, it
is a certain sign we have not yet experimentally learned JESUS, or
received him into our hearts. My dear friends, be not deceived; if we
are friends to the Bridegroom, we shall be friends to the children of
the Bridegroom. _Saul_, as soon as he was filled with the Holy Ghost,
“was certain days with the disciples that were at _Damascus_.”
But who can tell what joy these disciples felt when _Saul_ came
amongst them! I suppose holy _Ananias_ introduced him. Methinks I
see the once persecuting zealot, when they came to salute him with
a holy kiss, throwing himself upon each of their necks, weeping over
them with floods of tears, and saying, “O my brother, O my sister,
Can you forgive me? Can you give such a wretch as I the right-hand
of fellowship, who intended to drag you behind me bound unto
_Jerusalem_!” Thus, I say, we may suppose _Saul_ addressed himself to
his fellow-disciples; and I doubt not but they were as ready to forgive
and forget as _Ananias_ was, and saluted him with the endearing title
of “brother _Saul_.” Lovely was this meeting; so lovely, that it seemed
_Saul_ continued certain days with them, to communicate experiences,
and to learn the way of GOD more perfectly; to pray for a blessing on
his future ministry, and to praise CHRIST JESUS for what he had done
for their souls. _Saul_, perhaps, had sat certain years at the feet
of _Gamaliel_, but undoubtedly learned more these certain days, than
he had learned before in all his life. It pleases me to think how this
great scholar is transformed by the renewing of his mind: What a mighty
change was here! That so great a man as _Saul_ was, both as to his
station in life, and internal qualifications, and such a bitter enemy
to the christians; for him, I say, to go and be certain days with
the people of _this mad way_, and to sit quietly, and be taught of
illiterate men, as many of these disciples we may be sure were; what
a substantial proof was this of the reality of his conversion!
What a hurry and confusion may we suppose the chief priests were now
in! I warrant they were ready to cry out, What! is he also deceived? As
for the common people, who knew not the law, and are accursed, for them
to be carried away, is no such wonder; but for a man bred up at the
feet of _Gamaliel_, for such a scholar, such an enemy to the cause as
_Saul_, for him to be led away with a company of silly, deceived men
and women, surely it is impossible: we cannot believe it. But _Saul_
soon convinces them of the reality of his becoming a fool for CHRIST’s
sake; for straightway, instead of going to deliver the letters from the
high priests, as they expected, in order to bring the disciples that
were at _Damascus_ bound to _Jerusalem_, “he preached CHRIST in the
synagogues, that he is the Son of GOD.” This was another proof of his
being converted. He not only conversed with christians in private, but
he preached CHRIST publicly in the synagogues: especially, he insisted
on the divinity of our LORD, proving, notwithstanding his state of
humiliation, that he was really the Son of GOD.
But why did _Saul_ preach CHRIST thus? Because he had felt the power
of CHRIST upon his own soul. And here is the reason why CHRIST is
so seldom preached, and his divinity so slightly insisted on in our
synagogues: because the generality of those that pretend to preach him,
never felt a saving work of conversion upon their own souls. How can
they preach, unless they are first taught of, and then sent by GOD?
_Saul_ did not preach CHRIST before he knew him; no more should any one
else. An unconverted minister, though he could speak with the tongues
of men and angels, will be but as a sounding brass and tinkling cymbal
to those whose senses are exercised to discern spiritual things.
Ministers that are unconverted, may talk and declaim of CHRIST, and
prove from books that he is the Son of GOD; but they cannot preach
with the demonstration of the Spirit and with power, unless they preach
from experience, and have had a proof of his divinity, by a work of
grace wrought upon their own souls. GOD forgive those, who lay hands
on an unconverted man, knowing that he is such: I would not do it for
a thousand worlds. LORD JESUS, keep thy own faithful servants pure, and
let them not be partakers of other mens sins!
Such an instance as was _Saul_’s conversion, we may be assured, must
make a great deal of noise; and, therefore, no wonder we are told,
verse 21. “But all that heard him were amazed, and said, Is not this
he that destroyed them who called on this name in _Jerusalem_, and came
hither for that intent, that he might bring them bound to the chief
priests.”
Thus it will be with all that appear publicly for JESUS CHRIST; and it
is as impossible for a true christian to be hid, as a city built upon a
hill. Brethren, if you are faithful to, you must be reproached and have
remarks made on you for CHRIST; especially if you have been remarkably
wicked before your conversion. Your friends will say, is not this he,
or she, who a little while ago would run to as great an excess of riot
and vanity as the worst of us all? What has turned your brain?――Or if
you have been close, false, formal hypocrites, as _Saul_ was, they will
wonder that you should be so deceived, as to think you were not in a
safe state before. No doubt, numbers were surprized to hear _Saul_,
who was touching the law blameless, affirm that he was in a damnable
condition (as in all probability he did) a few days before.
Brethren, you must expect to meet with many such difficulties as these.
The scourge of the tongue, is generally the first cross we are called
to bear for the sake of CHRIST. Let not, therefore, this move you: It
did not intimidate, no, it rather encouraged _Saul_: says the text,
“But _Saul_ increased the more in strength, and confounded the _Jews_
who dwelt at _Damascus_, proving that this is very CHRIST.” Opposition
never yet did, nor ever will hurt a sincere convert: Nothing like
opposition to make the man of GOD perfect. None but a hireling, who
careth not for the sheep, will be affrighted at the approach or barking
of wolves. CHRIST’s ministers are as bold as lions: it is not for such
men as they to flee.
And therefore (that I may draw towards a conclusion) let the ministers
and disciples of CHRIST learn from _Saul_, not to fear men or their
revilings; but, like him, increase in strength, the more wicked men
endeavour to weaken their hands. We cannot be christians without being
opposed: no; disciples in general must suffer; ministers in particular
must suffer great things. But let not this move any of us from our
stedfastness in the gospel: He that stood by and strengthened _Saul_,
will also stand by and strengthen us: He is a GOD mighty to save all
that put their trust in him. If we look up with an eye of faith, we, as
well as the first martyr _Stephen_, may see JESUS standing at the right
hand of GOD, ready to assist and protect us. Though the LORD’s seat is
in heaven, yet he has respect to his saints in an especial manner, when
suffering here on earth: then the Spirit of CHRIST and of glory rests
upon their souls. And, if I may speak my own experience, “I never enjoy
more rich communications from GOD, than when despised and rejected of
men for the sake of JESUS CHRIST.” However little they may design it,
my enemies are my greatest friends. What I most fear, is a calm; but
the enmity which is in the hearts of natural men against CHRIST, will
not suffer them to be quiet long: No; as I hope the work of GOD will
increase, so the rage of men and devils will increase also. Let us put
on, therefore, the whole armour of GOD: let us not fear the face of men:
“Let us fear him only, who can destroy both body and soul in hell:” I
say unto you, let us fear him alone. You see how soon GOD can stop the
fury of his enemies.
You have just now heard of a proud, powerful zealot stopt in his full
career, struck down to the earth with a light from heaven, converted
by the almighty power of efficacious grace, and thereupon zealously
promoting, nay, resolutely suffering for, the faith, which once with
threatenings and slaughters he endeavoured to destroy. Let this teach
us to pity and pray for our LORD’s most inveterate enemies. Who knows,
but in answer thereunto, our LORD may give them repentance unto life?
Most think, that CHRIST had respect to _Stephen_’s prayer, when he
converted _Saul_. Perhaps for this reason GOD suffers his adversaries
to go on, that his goodness and power may shine more bright in their
conversion.
But let not the persecutors of CHRIST take encouragement from this to
continue in their opposition. Remember, though _Saul_ was converted,
yet the high-priest, and _Saul_’s companions, were left dead in
trespasses and sins: And, if this should be your case, you will of all
men be most miserable: for persecutors have the lowest place in hell.
And, if _Saul_ was struck to the earth by a light from heaven, how will
you be able to stand before JESUS CHRIST, when he comes in terrible
majesty to take vengeance on all those who have persecuted his gospel?
Then the question, “Why persecutest thou me?” will cut you through and
through. The secret enmity of your hearts shall be then detected before
men and angels, and you shall be doomed to dwell in the blackness of
darkness for evermore. Kiss the Son, therefore, lest he be angry: for
even you may yet find mercy, if you believe on the Son of GOD: though
you persecute him, yet he will be your JESUS. I cannot despair of any
of you, when I find a _Saul_ among the disciples at _Damascus_. What
though your sins are as scarlet, the blood of CHRIST shall wash them as
white as snow. Having much to be forgiven, despair not; only believe,
and like _Saul_, of whom I have now been speaking, love much. He
counted himself the chiefest sinner of all, and therefore laboured more
abundantly than all.
Who is there among you fearing the LORD? Whose hearts hath the LORD now
opened to hearken to the voice of his poor unworthy servant? Surely,
the LORD will not let me preach in vain. Who is the happy soul that
is this day to be washed in the blood of the Lamb? Will no poor sinner
take encouragement from _Saul_ to come to JESUS CHRIST? You are all
thronging round, but which of you will touch the LORD JESUS? What a
comfort will it be to _Saul_, and to your own souls, when you meet him
in heaven, to tell him, that hearing of his, was a means, under GOD, of
your conversion! Doubtless it was written for the encouragement of all
poor, returning sinners; he himself tells us so: for “in me GOD shewed
all long-suffering, that I might be an example to them that should
hereafter believe.” Was _Saul_ here himself, he would tell you so,
indeed he would; but being dead, by this account of his conversion he
yet speaketh. O that GOD may speak by it to your hearts! O that the
arrows of GOD might this day stick fast in your souls, and you made to
cry out, “Who art thou, LORD?” Are there any such amongst you? Methinks
I feel something of what this _Saul_ felt, when he said, “I travail
in birth again for you, till CHRIST be formed again in your hearts.” O
come, come away to JESUS, in whom _Saul_ believed; and then I care not
if the high-priests issue out never so many writs, or injuriously drag
me to a prison. The thoughts of being instrumental in saving you, will
make me sing praises even at midnight: And I know you will be my joy
and crown of rejoicing, when I am delivered from this earthly prison,
and meet you in the kingdom of GOD hereafter.
Now to GOD, &c.
SERMON XLII.
Marks of having received the Holy Ghost.
ACTS xix. 2.
_Have ye received the Holy Ghost since ye believed?_
TWO different significations have been given of these words. Some have
supposed, that the question here put, is, Whether these disciples,
whom St. _Paul_ found at _Ephesus_, had received the Holy Ghost by
imposition of hands at confirmation? Others think, these disciples had
been already baptized into _John_’s baptism; which not being attended
with an immediate effusion of the Holy Spirit, the Apostle here asks
them, Whether they had received the Holy Ghost by being baptized
into JESUS CHRIST? And upon their answering in the negative, he first
baptized, and then confirmed them in the name of the LORD JESUS.
Which of these interpretations is the most true, is neither easy nor
very necessary to determine. However, as the words contain a most
important enquiry, without any reference to the context, I shall from
them,
_First_, Shew who the Holy Ghost here spoken of, is; and that we
must all receive him, before we can be stiled true believers.
_Secondly_, I shall lay down some scripture marks whereby we may
know, whether we have thus received the Holy Ghost or not. And
_Thirdly_, By way of conclusion, address myself to several
distinct classes of professors, concerning the doctrine that
shall have been delivered.
_First_, I am to shew who the Holy Ghost spoken of in ♦the text, is;
and that we must all receive him before we can be stiled true believers.
♦ duplicate word “the” removed
By the Holy Ghost is plainly signified the Holy Spirit, the third
Person in the ever-blessed Trinity, consubstantial and co-eternal with
the Father and the Son, proceeding from, yet equal to them both. He is
emphatically called Holy, because infinitely holy in himself, and the
author and finisher of all holiness in us.
This blessed Spirit, who once moved on the face of the great deep; who
over-shadowed the blessed Virgin before that holy child was born of her;
who descended in a bodily shape, like a dove, on our blessed LORD, when
he came up out of the water at his baptism; and afterwards came down in
fiery tongues on the heads of all his Apostles at the day of Pentecost:
this is the Holy Ghost, who must move on the faces of our souls; this
power of the Most High, must come upon us, and we must be baptized with
his baptism and refining fire, before we can be stiled true members of
CHRIST’s mystical body.
Thus says the Apostle _Paul_, “Know ye not that JESUS CHRIST is in you,
(that is, by his Spirit) unless you are reprobates?” And, “If any man
hath not the Spirit of CHRIST, he is none of his.” And again, says St.
_John_, “We know that we are his, by the Spirit that he hath given us.”
It is not, indeed, necessary that we should have the Spirit now given
in that miraculous manner, in which he was at first given to our LORD’s
Apostles, by signs and wonders; but it is absolutely necessary, that we
should receive the Holy Ghost in his sanctifying graces, as really as
they did: and so will it continue to be till the end of the world.
For thus stands the case between GOD and man: GOD at first made man
upright, or as the sacred Penman expresses it, “In the image of GOD
made he man;” that is, his soul was the very copy, the transcript of
the divine nature. He, who before, by his almighty fiat, spoke the
world into being, breathed into man the breath of spiritual life, and
his soul was adorned with a resemblance of the perfections of Deity.
This was the finishing stroke of the creation: the perfection both of
the moral and material world. And so near did man resemble his divine
Original, that GOD could not but rejoice and take pleasure in his
own likeness: And therefore we read, that when GOD had finished the
inanimate and brutish part of the creation, he looked upon it, and
beheld it was _good_; but when that lovely, God-like creature man was
made, behold it was _very good_.
Happy, unspeakably happy must man needs be, when thus a partaker of the
divine nature. And thus might he have still continued, had he continued
holy. But GOD placed him in a state of probation, with a free grant to
eat of every tree in the garden of _Eden_, except the tree of knowledge
of good and evil: the day he should eat thereof, he was surely to die;
that is, not only to be subject to temporal, but spiritual death; and
consequently, to lose that divine image, that spiritual life GOD had
not long since breathed into him, and which was as much his happiness
as his glory.
These, one would imagine, were easy conditions for a finite creature’s
happiness to depend on. But man, unhappy man, being seduced by the
devil, and desiring, like him, to be equal with his Maker, did eat of
the forbidden fruit; and thereby became liable to that curse, which the
eternal GOD, who cannot lie, had denounced against his disobedience.
Accordingly we read, that soon after _Adam_ had fallen, he complained
that he was naked; naked, not only as to his body, but naked and
destitute of those divine graces which before decked and beautified
his soul. The unhappy mutiny and disorder which the visible creation
fell into, the briars and thorns which now sprung up and overspread
the earth, were but poor emblems, lifeless representations of that
confusion and rebellion, and those divers lusts and passions which
sprung up in, and quite overwhelmed the soul of man immediately after
the fall. Alas! he was now no longer the image of the invisible GOD;
but as he had imitated the devil’s sin, he became as it were a partaker
of the devil’s nature, and from an union with, sunk into a state of
direct enmity against GOD.
Now in this dreadful disordered condition, are all of us brought into
the world; for as the root is, such must the branches be. Accordingly
we are told, “That _Adam_ begat a son in his own likeness;” or, with
the same corrupt nature which he himself had, after he had eaten the
forbidden fruit. And experience as well as scripture proves, that we
also are altogether born in sin and corruption; and therefore incapable,
whilst in such a state, to hold communion with GOD. For as light cannot
have communion with darkness, so GOD can have no communion with such
polluted sons of _Belial_.
Here then appears the end and design why CHRIST was manifest in the
flesh; to put an end to these disorders, and to restore us to that
primitive dignity in which we were at first created. Accordingly he
shed his precious blood to satisfy his Father’s justice for our sins;
and thereby also he procured for us the Holy Ghost, who should once
more re-instamp the divine image upon our hearts, and make us capable
of living with and enjoying the blessed GOD.
This was the great end of our LORD’s coming into the world; nay, this
is the only end why the world itself is now kept in being. For as soon
as a sufficient number are sanctified out of it, the heavens shall be
wrapped up like a scroll, the elements shall melt with fervent heat,
the earth, and all that therein is, shall be burnt up.
This sanctification of the Spirit, is that new birth mentioned by our
blessed LORD to _Nicodemus_, “without which we cannot see the kingdom
of GOD.” This is what St. _Paul_ calls being “renewed in the spirit of
our minds;” and it is the spring of that holiness, without which no man
shall see the LORD.
Thus then, it is undeniably certain, we must receive the Holy Ghost ere
we can be stiled true members of CHRIST’s mystical body. I come in the
_Second_ place to lay down some scriptural marks, whereby we may easily
judge, whether we have thus received the Holy Ghost or not. And the
_First_ I shall mention, is, our having received a spirit of prayer
and supplication; for that always accompanies the spirit of grace.
No sooner was _Paul_ converted, but “behold he prayeth.” And this was
urged as an argument, to convince _Ananias_ that he was converted. And
GOD’s elect are also said to “cry to him day and night.”
And since one great work of the Holy Spirit is to convince us of sin,
and to set us upon seeking pardon and renewing grace, through the
all-sufficient merits of a crucified Redeemer, whosoever has felt the
power of the world to come, awakening him from his spiritual lethargy,
cannot but be always crying out, “LORD, what wouldst thou have me to
do?” Or, in the language of the importunate blind _Bartimeus_, “JESUS,
thou Son of _David_, have mercy upon me.”
The blessed JESUS, as he received the Holy Ghost without measure, so he
evidenced it by nothing more, than his frequent addresses at the throne
of grace. Accordingly we read, that he was often alone on the mountain
praying; that he rose a great while before day to pray: nay, that he
spent whole nights in prayer. And whosoever is made partaker of the
same Spirit with the holy JESUS, will be of the same mind, and delight
in nothing so much, as to “draw nigh unto GOD,” and lift up holy hands
and hearts in frequent and devout prayer.
It must be confessed, indeed, that this spirit of supplication is often
as it were sensibly lost, and decays, for some time, even in those
who have actually received the Holy Ghost. Through spiritual dryness
and barrenness of soul, they find in themselves a listlesness and
backwardness to this duty of prayer; but then they esteem it as their
cross, and still persevere in seeking JESUS, though it be sorrowing:
and their hearts, notwithstanding, are fixed upon GOD, though they
cannot exert their affections so strongly as usual, on account of that
spiritual deadness, which GOD, for wise reasons, has suffered to benumb
their souls.
But as for the formal believer, it is not so with him: no; he either
prays not at all, or if he does enter into his closet, it is with
reluctance, out of custom, or to satisfy the checks of his conscience.
Whereas the true believer can no more live without prayer, than without
food day by day. And he finds his soul as really and perceptibly fed by
the one, as his body is nourished and supported by the other. A
_Second_ scripture mark of our having received the Holy Ghost, is, Not
committing sin.
“Whosoever is born of GOD, (says St. _John_) sinneth not, neither
can he sin, because his seed remaineth in him.” _Neither can he sin._
This expression does not imply the impossibility of a christian’s
sinning: for we are told, that “in many things we offend all:” It only
means thus much; that a man who is really born again of GOD, doth not
wilfully commit sin, much less live in the habitual practice of it. For
how shall he that is dead to sin, as every converted person is, live
any longer therein?
It is true, a man that is born again of GOD, may, through surprize,
or the violence of a temptation, fall into an act of sin: witness the
adultery of _David_, and _Peter_’s denial of his Master. But then,
like them, he quickly rises again, goes out from the world, and weeps
bitterly; washes the guilt of sin away by the tears of a sincere
repentance, joined with faith in the blood of JESUS CHRIST; takes
double heed to his ways for the future, and perfects holiness in the
fear of GOD.
The meaning of this expression of the Apostle, that “a man who is born
of GOD, cannot commit sin,” has been ¹fitly illustrated, by the example
of a covetous worldling, to the general bent of whose inclinations,
liberality and profuseness are directly opposite: but if, upon some
unexpected, sudden occasion, he does play the prodigal, he immediately
repents him of his fault, and returns with double care to his
niggardliness again. And so is every one that is born again: to commit
sin, is as contrary to the habitual frame and tendency of his mind, as
generosity is to the inclinations of a miser; but if at any time, he is
drawn into sin, he immediately, with double zeal, returns to his duty,
and brings forth fruits meet for repentance. Whereas, the unconverted
sinner is quite dead in trespasses and sins: or if he does abstain
from gross acts of it, through worldly selfish motives, yet, there is
some right eye he will not pluck out; some right-hand which he will not
cut off; some specious _Agag_ that he will not sacrifice for GOD; and
thereby he is convinced that he is but a mere _Saul_: and consequently,
whatever pretensions he may make to the contrary, he has not yet
received the Holy Ghost. A
¹ _Law_’s _Christian Perfection_.
_Third_ mark whereby we may know, whether or not we have received the
Holy Ghost, is, Our conquest over the world.
“For whosoever is born of GOD, (says the Apostle) overcometh the
world.” By the world, we are to understand, as St. _John_ expresses
it, “all that is in the world, the lust of the eye, the lust of the
flesh, and the pride of life:” And by overcoming of it, is meant,
our renouncing these, so as not to follow or be led by them: for
whosoever is born from above, has his affections set on things above:
he feels a divine attraction in his soul, which forcibly draws his mind
heavenwards; and as the hart panteth after the water-brooks, so doth it
make his soul to long after the enjoyment of his GOD.
Not that he is so taken up with the affairs of another life, as to
neglect the business of this: No; a truly spiritual man dares not stand
any day idle; but then he takes care, though he laboureth for the meat
which perisheth, first to secure that which endureth to everlasting
life. Or, if GOD has exalted him above his brethren, yet, like _Moses_,
_Joseph_, and _Daniel_, he, notwithstanding, looks upon himself as a
stranger and pilgrim upon earth: having received a principle of new
life, he walks by faith and not by sight; and his hopes being full
of immortality, he can look on all things here below as vanity and
vexation of spirit: In short, though he is in, yet he is not of the
world; and as he was made for the enjoyment of GOD, so nothing but GOD
can satisfy his soul.
The ever-blessed JESUS was a perfect instance of overcoming the world.
For though he went about continually doing good, and always lived as
in a press and throng; yet, wherever he was, his conversation tended
heavenwards. In like manner, he that is joined to the LORD in one
spirit, will so order his thoughts, words, and actions, that he will
evidence to all, that his conversation is in heaven.
On the contrary, an unconverted man being of the earth, is earthy;
and having no spiritual eye to discern spiritual things, he is always
seeking for happiness in this life, where it never was, will, or can be
found. Being not born again from above, he is bowed down by a spirit of
natural infirmity: the serpent’s curse becomes his choice, and he eats
of the dust of the earth all the days of his life. A
_Fourth_ scripture mark of our having received the Holy Ghost, is, Our
loving one another.
“We know (says St. _John_) we are passed from death unto life, because
we love the brethren.” “And by this (says CHRIST himself) shall all men
know that ye are my disciples, if ye have love one towards another.”
Love is the fulfilling of the gospel, as well as of the law: for “GOD
is love; and whosoever dwelleth in love, dwelleth in GOD.”
But by this love we are not to understand a softness and tenderness of
mere nature, or a love founded on worldly motives (for this a natural
man may have); but a love of our brethren, proceeding from love towards
GOD: loving all men in general, because of their relation to GOD;
and loving good men in particular, for the grace we see in them, and
because they love our LORD JESUS in sincerity.
This is christian charity, and that new commandment which CHRIST gave
to his disciples. _New_, not in its object, but in the motive and
example whereon it is founded, even JESUS CHRIST. This is that love
which the primitive christians were so renowned for, that it became a
proverb, _See how these christians love one another_. And without this
love, though we should give all our goods to feed the poor, and our
bodies to be burnt, it would profit us nothing.
Further, this love is not confined to any particular set of men, but
is impartial and catholic: A love that embraces GOD’s image wherever
it beholds it, and that delights in nothing so much as to see CHRIST’s
kingdom come.
This is the love wherewith JESUS CHRIST loved mankind: He loved all,
even the worst of men, as appears by his weeping over the obstinately
perverse; but wherever he saw the least appearance of the divine
likeness, that soul he loved in particular. Thus we read, that when he
heard the young man say, “All these things have I kept from my youth,”
that so far he loved him. And when he saw any noble instance of faith,
though in a Centurion and a _Syrophenician_, aliens to the commonwealth
of _Israel_, how is he said to marvel at, to rejoice in, speak of, and
commend it? So every spiritual disciple of JESUS CHRIST will cordially
embrace all who worship GOD in spirit and in truth, however they may
differ as to the appendages of religion, and in things not essentially
necessary to salvation.
I confess, indeed, that the heart of a natural man is not thus enlarged
all at once; and a person may really have received the Holy Ghost,
(as _Peter_, no doubt, had when he was unwilling to go to _Cornelius_)
though he be not arrived to this: but then, where a person is truly in
CHRIST, all narrowness of spirit decreases in him daily; the partition
wall of bigotry and party zeal is broken down more and more; and the
nearer he comes to heaven, the more his heart is enlarged with that
love, which there will make no difference between any people, nation,
or language, but we shall all, with one heart, and one voice, sing
praises to him that sitteth upon the throne for ever. But I hasten to a
_Fifth_ scripture mark, Loving our enemies.
“I say unto you, (says JESUS CHRIST) Love your enemies, bless them
that curse you, do good to those that hate you, and pray for them
that despitefully use you and persecute you.” And this duty of loving
your enemies is so necessary, that without it, our righteousness does
not exceed the righteousness of the Scribes and Pharisees, or even of
Publicans and sinners: “For if you do good to them only, who do good to
you, what do you more than others?” What do you extraordinary? “Do not
even the Publicans the same?” And these precepts our LORD confirmed by
his own example; when he wept over the bloody city; when he suffered
himself to be led as a sheep to the slaughter; when he made that mild
reply to the traytor _Judas_, “_Judas_, betrayest thou the Son of man
with a kiss;” and more especially, when in the agonies and pangs of
death, he prayed for his very murderers, “Father, forgive them, for
they know not what they do.”
This is a difficult duty to the natural man; but whosoever is made
partaker of the promise of the Spirit, will find it practicable
and easy: for if we are born again of GOD, we must be like him, and
consequently delight to be perfect in this duty of doing good to our
worst enemies in the same manner, though not in the same degree as he
is perfect: He sends his rain on the evil and the good; causeth his
sun to shine on the just and unjust; and more especially commended his
love towards us, that whilst we were his enemies, he sent forth his Son,
born of a woman, made under the law, that he might become a curse for
us.
Many other marks are scattered up and down the scriptures, whereby we
may know whether or not we have received the Holy Ghost: such as, “to
be carnally minded, is death, but to be spiritually minded is life and
peace.” “Now the fruits of the Spirit are joy, peace, long-suffering,
meekness,” with a multitude of texts to the same purpose. But as most,
if not all of them, are comprehended in the duties already laid down,
I dare affirm, whosoever upon an impartial examination, can find the
aforesaid marks on his soul, may be as certain, as though an angel was
to tell him, that his pardon is sealed in heaven.
As for my own part, I had rather see these divine graces, and this
heavenly temper stamped upon my soul, than to hear an angel from heaven
saying unto me, Son, be of good cheer, thy sins are forgiven thee.
These are infallible witnesses; these are _Emmanuel_, GOD with and in
us; these make up that white stone, which none knoweth, saving he who
hath receiveth it; these are the earnests of the heavenly inheritance
in our hearts: In short, these are glory begun, and are that good thing,
that better part, and which if you continue to stir up this gift of GOD,
neither men nor devils shall ever be able to take from us.
I proceed, as was proposed, in the _Third_ place, to make an
application of the doctrine delivered, to several distinct classes of
professors. And
_First_, I shall address myself to those who are dead in trespasses
and sins. And, O how could I weep over you, as our LORD wept over
_Jerusalem_! For, alas! how distant must you be from GOD? What a
prodigious work have you to finish, who, instead of praying day and
night, seldom or never pray at all? And, instead of being born again
of GOD, so as not to commit sin, are so deeply sunk into the nature of
devils, as to make a mock at it? Or, instead of overcoming the world,
so as not to follow or be led by it, are continually making provision
for the flesh, to fulfil the lusts thereof. And, instead of being
endued with the god-like disposition of loving all men, even your
enemies, have your hearts full of hatred, malice, and revenge, and
deride those who are the sincere followers of the lowly JESUS. But
think you, O sinners, that GOD will admit such polluted wretches into
his sight? Or should he admit you, do you imagine you could take any
pleasure in him? No; heaven itself would be no heaven to you; the
devilish dispositions which are in your hearts, would render all the
spiritual enjoyments of those blessed mansions, ineffectual to make
you happy. To qualify you to be blissful partakers of that heavenly
inheritance with the saints in light, there is a meetness required: to
attain which, ought to be the chief business of your lives.
It is true, you, as well as the righteous, in one sense, shall see GOD;
(for we must all appear before the judgment-seat of CHRIST) but you
must see him once, never to see him more. For as you carry about in you
the devil’s image, with devils you must dwell: being of the same nature,
you must share the same doom. “Repent, therefore, and be converted,
that your sins may be blotted out.” See that you receive the Holy Ghost,
before you go hence: for otherwise, how can you escape the damnation of
hell?
_Secondly_, Let me apply myself to those who deceive themselves
with false hopes of salvation. Some, through the influence of a good
education, or other providential restraints, have not run into the
same excess of riot with other men, and they think they have no need to
receive the Holy Ghost, but flatter themselves that they are really
born again.
But do you shew it by bringing forth the fruits of the Spirit? Do you
pray without ceasing? Do you not commit sin? Have you overcome the
world? And do you love your enemies, and all mankind, in the same
manner, as JESUS CHRIST loved them?
If these things, brethren, be in you and abound, then may you have
confidence towards GOD; but if not, although you may be civilized, yet
you are not converted: no, you are yet in your sins. The nature of the
old _Adam_ still reigneth in your souls; and unless the nature of the
second _Adam_ be grafted in its room, you can never see GOD.
Think not, therefore, to dress yourselves up in the ornaments of a
good nature, and civil education, and say with _Agag_, “surely the
bitterness of death is past:” for GOD’s justice, notwithstanding that,
like _Samuel_, shall hew you to pieces. However you may be highly
esteemed in the sight of men, yet, in the sight of GOD, you are but
like the apples of _Sodom_, dunghills covered over with snow, mere
whited sepulchres, appearing a little beautiful without, but inwardly
full of corruption and of all uncleanness: and consequently will be
dismissed at the last day with a “Verily, I know you not.”
But the word of GOD is profitable for comfort as well as correction.
_Thirdly_, Therefore I address myself to those who are under the
drawings of the Father, and are exercised with the Spirit of bondage,
and not finding the marks before mentioned, are crying out, Who shall
deliver us from the body of this death?
But fear not, little flock; for notwithstanding your present infant
state of grace, it shall be your Father’s good pleasure to give you the
kingdom. The grace of GOD, through JESUS CHRIST, shall deliver you, and
give you what you thirst after: He hath promised, he will also do it.
Ye shall receive the spirit of adoption, that promise of the Father, if
you faint not: only persevere in seeking it; and determine not to be at
rest in your soul, till you know and feel that you are thus born again
from above, and GOD’s Spirit witnesseth with your spirits that you are
the children of GOD.
_Fourthly_ and _Lastly_, I address myself to those who have received
the Holy Ghost in all his sanctifying graces, and are almost ripe for
glory.
Hail, happy saints! for your heaven is begun on earth: you have already
received the first fruits of the Spirit, and are patiently waiting till
that blessed change come, when your harvest shall be compleat. I see
and admire you, though, alas! at so great a distance from you: your
life, I know, is hid with CHRIST in GOD. You have comforts, you have
meat to eat, which a sinful, carnal, ridiculing world knows nothing of.
CHRIST’s yoke is now become easy to you, and his burden light. You have
passed through the pangs of the new birth, and now rejoice that CHRIST
JESUS is spiritually formed in your hearts. You know what it is to
dwell in CHRIST, and CHRIST in you. Like _Jacob_’s ladder, although
your bodies are on earth, yet your souls and hearts are in heaven: and
by your faith and constant recollection, like the blessed angels, you
do always behold the face of your Father which is in heaven.
I need not exhort you to press forward, for you know that in walking
in the Spirit there is a great reward. Rather will I exhort you, in
patience to possess your souls yet a little while, and JESUS CHRIST
will deliver you from the burden of the flesh, and an abundant entrance
shall be administered to you, into the eternal joy and uninterrupted
felicity of his heavenly kingdom.
Which GOD of his infinite mercy grant, through JESUS CHRIST our
LORD: To whom, with the Father, and the Holy Ghost, three
Persons and one GOD, be ascribed all honour, power, and glory,
for ever and ever.
SERMON XLIII.
The Almost Christian.
ACTS xxvi. 28.
_Almost thou persuadest me to be a Christian._
THESE words contain the ingenuous confession of king _Agrippa_;
which having some reference to, it may not be improper to relate the
substance of the preceding verses, with which the words are so closely
connected.
The chapter, out of which the text is taken, contains an admirable
account which the great St. _Paul_ gave of his wonderful conversion
from Judaism to Christianity, when he was called to make his defence
before _Festus_, a _Gentile_ governor, and king _Agrippa_. Our blessed
LORD had long since foretold, that when the Son of man should be lifted
up, “his disciples should be brought before kings and rulers, for his
name’s sake, for a testimony unto them.” And very good was the design
of infinite wisdom in thus ordaining it; for Christianity being, from
the beginning, a doctrine of the Cross, the princes and rulers of
the earth thought themselves too high to be instructed by such mean
teachers, or too happy to be disturbed by such unwelcome truths; and
therefore would have always continued strangers to JESUS CHRIST, and
him crucified, had not the apostles, by being arraigned before them,
gained opportunities of preaching to them “JESUS and the resurrection.”
St. _Paul_ knew full well that this was the main reason, why his
blessed Master permitted his enemies at this time to arraign him
at a public bar; and therefore, in compliance with the divine will,
thinks it not sufficient, barely to make his defence, but endeavours
at the same time to convert his judges. And this he did with such
demonstration of the spirit, and of power, that _Festus_, unwilling to
be convinced by the strongest evidence, cries out with a loud voice,
“_Paul_, much learning doth make thee mad.” To which the brave apostle
(like a true follower of the holy JESUS) meekly replies, “I am not mad,
most noble _Festus_, but speak forth the words of truth and soberness.”
But in all probability, seeing king _Agrippa_ more affected with his
discourse, and observing in him an inclination to know the truth, he
applies himself more particularly to him. “The king knoweth of these
things; before whom also I speak freely; for I am persuaded that none
of these things are hidden from him.” And then, that if possible he
might complete his wished-for conversion, he with an inimitable strain
of oratory, addresses himself still more closely, “King _Agrippa_,
believest thou the prophets? I know that thou believest them.” At which
the passions of the king began to work so strongly, that he was obliged
in open court, to own himself affected by the prisoner’s preaching,
and ingenuously to cry out, “_Paul_, almost thou persuadest me to be
a Christian.”
Which words, taken with the context, afford us a lively representation
of the different reception, which the doctrine of CHRIST’s ministers,
who come in the power and spirit of St. _Paul_, meets with now-a-days
in the minds of men. For notwithstanding they, like this great apostle,
“speak forth the words of truth and soberness;” and with such energy
and power, that all their adversaries cannot justly gainsay or resist;
yet, too many, with the noble _Festus_ before-mentioned, being like
him, either too proud to be taught, or too sensual, too careless,
or too worldly-minded to live up to the doctrine, in order to excuse
themselves, cry out, that “much learning, much study, or, what is more
unaccountable, much piety, hath made them mad.” And though, blessed
be GOD! all do not thus disbelieve our report; yet amongst those who
gladly receive the word, and confess that we speak the words of truth
and soberness, there are so few, who arrive at any higher degree of
piety than that of _Agrippa_, or are any farther persuaded than to be
almost Christians, that I cannot but think it highly necessary to warn
my dear hearers of the danger of such a state. And therefore, from the
words of the text, shall endeavour to shew these three things:
_First_, What is meant by an almost christian.
_Secondly_, What are the chief reasons, why so many are no more
than almost christians.
_Thirdly_, I shall consider the ineffectualness, danger,
absurdity, and uneasiness which attends those who are
but almost christians; and then conclude with a general
exhortation, to set all upon striving not only to be almost,
but altogether christians.
I. And, _First_, I am to consider what is meant by an almost christian.
An almost christian, if we consider him in respect to his duty to GOD,
is one that halts between two opinions; that wavers between CHRIST and
the world; that would reconcile GOD and _Mammon_, light and darkness,
CHRIST and _Belial_. It is true, he has an inclination to religion,
but then he is very cautious how he goes too far in it: his false
heart is always crying out, Spare thyself, do thyself no harm. He prays
indeed, that “GOD’s will may be done on earth, as it is in heaven.” But
notwithstanding, he is very partial in his obedience, and fondly hopes
that GOD will not be extreme to mark every thing that he wilfully does
amiss; though an inspired apostle has told him, that “he who offends
in one point is guilty of all.” But chiefly, he is one that depends
much on outward ordinances, and on that account looks upon himself as
righteous, and despises others; though at the same time he is as great
a stranger to the divine life as any other person whatsoever. In short,
he is fond of the form, but never experiences the power of godliness in
his heart. He goes on year after year, attending on the means of grace,
but then, like _Pharaoh_’s lean kine, he is never the better, but
rather the worse for them.
If you consider him in respect to his neighbour, he is one that is
strictly just to all; but then this does not proceed from any love
to GOD or regard to man, but only through a principle of self-love:
because he knows dishonesty will spoil his reputation, and consequently
hinder his thriving in the world.
He is one that depends much upon being negatively good, and contents
himself with the consciousness of having done no one any harm; though
he reads in the gospel, that “the unprofitable servant was cast into
outer darkness,” and the barren fig-tree was cursed and dried up from
the roots, not for bearing bad, but no fruit.
He is no enemy to charitable contributions in public, if not too
frequently recommended: but then he is unacquainted with the kind
offices of visiting the sick and imprisoned, cloathing the naked, and
relieving the ♦hungry in a private manner. He thinks that these things
belong only to the clergy, though his own false heart tells him, that
nothing but pride keeps him from exercising these acts of humility;
and that JESUS CHRIST, in the 25th chapter of St. _Matthew_, condemns
persons to everlasting punishment, not merely for being fornicators,
drunkards, or extortioners, but for neglecting these charitable offices,
“When the Son of man shall come in his glory, he shall set the sheep
on his right-hand, and the goats on his left. And then shall he say
unto them on his left-hand, depart from me, ye cursed, into everlasting
fire prepared for the devil and his angels: for I was an hungred, and
ye gave me no meat; I was thirsty, and ye gave me no drink; I was a
stranger, and ye took me not in; naked, and ye cloathed me not; sick
and in prison, and ye visited me not. Then shall they also say, LORD,
when saw we thee an hungred, or a-thirst, or a stranger, or naked,
or sick, of in prison, and did not minister unto thee? Then shall he
answer them, Verily I say unto you, inasmuch as ye have not done it
unto one of the least of these my brethren, ye did it not unto me: and
these shall go away into everlasting punishment.” I thought proper to
give you this whole passage of scripture at large, because our Saviour
lays such a particular stress upon it; and yet it is so little regarded,
that were we to judge by the practice of christians, one should be
tempted to think there were no such verses in the Bible.
♦ “hungary” replaced with “hungry”
But to proceed in the character of an _almost christian_: If we
consider him in respect of himself; as we said he was strictly honest
to his neighbour, so he is likewise strictly sober in himself: but
then both his honesty and sobriety proceed from the same principle of
a false self-love. It is true, he runs not into the same excess of riot
with other men; but then it is not out of obedience to the laws of GOD,
but either because his constitution will not away with intemperance;
or rather because he is cautious of forfeiting his reputation, or
unfitting himself for temporal business. But though he is so prudent
as to avoid intemperance and excess, for the reasons before-mentioned;
yet he always goes to the extremity of what is lawful. It is true, he
is no drunkard; but then he has no _christian self-denial_. He cannot
think our Saviour to be so austere a Master, as to deny us to indulge
ourselves in some particulars: and so by this means he is destitute of
a sense of true religion, as much as if he lived in debauchery, or any
other crime whatever. As to settling his principles as well as practice,
he is guided more by the world, than by the word of GOD: for his part,
he cannot think the way to heaven so narrow as some would make it;
and therefore considers not so much what scripture requires, as what
such and such a good man does, or what will best suit his own corrupt
inclinations. Upon this account, he is not only very cautious himself,
but likewise very careful of young converts, whose faces are set
heavenward; and therefore is always acting the devil’s part, and
bidding them spare themselves, though they are doing no more than what
the scripture strictly requires them to do: The consequence of which
is, that “he suffers not himself to enter into the kingdom of GOD, and
those that are entering in he hinders.”
Thus lives the almost christian: not that I can say, I have fully
described him to you; but from these outlines and sketches of his
character, if your consciences have done their proper office, and made
a particular application of what has been said to your own hearts,
I cannot but fear that some of you may observe some features in his
picture, odious as it is, too near resembling your own; and therefore
I cannot but hope, that you will join with the apostle in the words
immediately following the text, and wish yourselves “to be not only
almost, but altogether christians.”
II. I proceed to the second general thing proposed; to consider the
reasons why so many are no more than almost christians.
1. And the first reason I shall mention is, because so many set out
with false notions of religion; though they live in a christian country,
yet they know not what christianity is. This perhaps may be esteemed
a hard saying, but experience sadly evinces the truth of it; for some
place religion in being of this or that communion; more in morality;
most in a round of duties, and a model of performances; and few, very
few acknowledge it to be, what it really is, a thorough inward change
of nature, a divine life, a vital participation of JESUS CHRIST, an
union of the soul with GOD; which the apostle expresses by saying, “He
that is joined to the LORD is one spirit.” Hence it happens, that so
many, even of the most knowing professors, when you come to converse
with them concerning the essence, the life, the soul of religion, I
mean our new birth in JESUS CHRIST, confess themselves quite ignorant
of the matter, and cry out with _Nicodemus_, “How can this thing be?”
And no wonder then, that so many are only almost christians, when so
many know not what christianity is: no marvel, that so many take up
with the form, when they are quite strangers to the power of godliness;
or content themselves with the shadow, when they know so little about
the substance of it. And this is one cause why so many are almost, and
so few are altogether christians.
2. A second reason that may be assigned why so many are no more than
almost christians, is a servile fear of man: multitudes there are and
have been, who, though awakened to a sense of the divine life, and
have tasted and felt the powers of the world to come; yet out of a
base sinful fear of being counted singular, or contemned by men, have
suffered all those good impressions to wear off. It is true, they have
some esteem for JESUS CHRIST; but then, like _Nicodemus_, they would
come to him only by night: they are willing to serve him; but then they
would do it secretly, for fear of the _Jews_: they have a mind to see
JESUS, but then they cannot come to him because of the press, and for
fear of being laughed at, and ridiculed by these with whom they used
to sit at meat. But well did our Saviour prophesy of such persons, “How
can ye love me, who receive honour one of another?” Alas! have they
never read, that “the friendship of this world is enmity with GOD;” and
that our LORD himself has threatened, “Whosoever shall be ashamed of me
or of my words, in this wicked and adulterous generation, of him shall
the Son of man be ashamed, when he cometh in the glory of his Father
and of his holy angels?” No wonder that so many are no more than almost
christians, since so many “love the praise of men more than the honour
which cometh of GOD.”
3. A third reason why so many are no more than almost christians, is
a reigning love of money. This was the pitiable case of that forward
young man in the gospel, who came running to our blessed LORD, and
kneeling before him, enquired “what he must do to inherit eternal life;”
to whom our blessed Master replied, “Thou knowest the commandments,
Do not kill, Do not commit adultery, Do not steal:” To which the young
man replied, “All these have I kept from my youth.” But when our LORD
proceeded to tell him, “Yet lackest thou one thing; Go sell all that
thou hast, and give to the poor; he was grieved at that saying, and
went away sorrowful, for he had great possessions!” Poor youth! he had
a good mind to be a christian, and to inherit eternal life, but thought
it too dear, if it could be purchased at no less an expence than of his
estate! And thus many, both young and old, now-a-days, come running to
worship our blessed LORD in public, and kneel before him in private,
and enquire at his gospel, what they must do to inherit eternal life:
but when they find they must renounce the self-enjoyment of riches, and
forsake all in affection to follow him, they cry, “The LORD pardon us
in this thing! We pray thee, have us excused.”
But is heaven so small a trifle in men’s esteem, as not to be worth
a little gilded earth? Is eternal life so mean a purchase, as not
to deserve the temporary renunciation of a few transitory riches?
Surely it is. But however inconsistent such a behaviour may be, this
inordinate love of money is too evidently the common and fatal cause,
why so many are no more than almost christians.
4. Nor is the love of pleasure a less uncommon, or a less fatal cause
why so many are no more than almost christians. Thousands and ten
thousands there are, who despise riches, and would willingly be true
disciples of JESUS CHRIST, if parting with their money would make them
so; but when they are told that our blessed LORD has said, “Whosoever
will come after him must deny himself;” like the pitiable young man
before-mentioned, “they go away sorrowful:” for they have too great a
love for sensual pleasures. They will perhaps send for the ministers
of CHRIST, as _Herod_ did for _John_, and hear them gladly: but touch
them in their _Herodias_, tell them they must part with such or such
a darling pleasure; and with wicked _Ahab_ they cry out, “Hast thou
found us, O our enemy?” Tell them of the necessity of mortification
and self-denial, and it is as difficult for them to hear, as if you
was to bid them “cut off a right-hand, or pluck out a right-eye.” They
cannot think our blessed LORD requires so much at their hands, though
an inspired apostle has commanded us to “mortify our members which are
upon earth.” And who himself, even after he had converted thousands,
and was very near arrived to the end of his race, yet professed that
it was his daily practice to “keep under his body, and bring it into
subjection, lest after he had preached to others, he himself should be
a cast-away!”
But some men would be wiser than this great apostle, and chalk out to
us what they falsely imagine an easier way to happiness. They would
flatter us, we may go to heaven without offering violence to our
sensual appetites; and enter into the strait gate without striving
against our carnal inclinations. And this is another reason why so many
are only almost, and not altogether christians.
5. The fifth and last reason I shall assign why so many are only almost
christians, is a fickleness and instability of temper.
It has been, no doubt, a misfortune that many a minister and sincere
christian has met with, to weep and wail over numbers of promising
converts, who seemingly began in the Spirit, but after a while fell
away, and basely ended in the flesh; and this not for want of right
notions in religion, nor out of a servile fear of man, nor from the
love of money, or of sensual pleasure, but through an instability and
fickleness of temper. They looked upon religion merely for novelty, as
something which pleased them for a while; but after their curiosity was
satisfied, they laid it aside again: like the young man that came to
see JESUS with a linen cloth about his naked body, they have followed
him for a season, but when temptations came to take hold on them,
for want of a little more resolution, they have been stripped of all
their good intentions, and fled away naked. They at first, like a tree
planted by the water-side, grew up and flourished for a while; but
having no root in themselves, no inward principle of holiness and
piety, like _Jonah_’s gourd, they were soon dried up and withered.
Their good intentions are too like the violent motions of the animal
spirits of a body newly beheaded, which, though impetuous, are not
lasting. In short, they set out well in their journey to heaven, but
finding the way either narrower or longer than they expected, through
an unsteadiness of temper, they have made an eternal halt, and so
“returned like the dog to his vomit, or like the sow that was washed to
her wallowing in the mire!”
But I tremble to pronounce the fate of such unstable professors,
who having put their hands to the plough, for want of a little more
resolution, shamefully look back. How shall I repeat to them that
dreadful threatening, “if any man draw back, my soul shall have no
pleasure in him:” And again, “It is impossible (that is, exceeding
difficult at least) for those that have been once enlightened, and
have tasted of the heavenly gift, and the powers of the world to come,
if they should fall away, to be renewed again unto repentance.” But
notwithstanding the gospel is so severe against apostates, yet many
that begun well, through a fickleness of temper, (O that none of us
here present may ever be such) have been by this means of the number
of those that turn back unto perdition. And this is the fifth, and
the last reason I shall give, why so many are only almost, and not
altogether christians.
III. Proceed we now to the third general thing proposed, namely, to
consider the folly of being no more than an almost christian.
1. And the _first_ proof I shall give of the folly of such a proceeding
is, that it is ineffectual to salvation. It is true, such men are
almost good; but almost to hit the mark, is really to miss it. GOD
requires us “to love him with all our hearts, with all our souls,
and with all our strength.” He loves us too well to admit any rival;
because, so far as our hearts are empty of GOD, so far must they be
unhappy. The devil, indeed, like the false mother that came before
_Solomon_, would have our hearts divided, as she would have had the
child; but GOD, like the true mother, will have all or none. “My Son,
give me thy heart,” thy whole heart, is the general call to all: and if
this be not done, we never can expect the divine mercy.
Persons may play the hypocrite; but GOD at the great day will strike
them dead, (as he did _Ananias_ and _Sapphira_ by the mouth of his
servant _Peter_) for pretending to offer him all their hearts, when
they keep back from him the greatest part. They may perhaps impose upon
their fellow-creatures for a while; but he that enabled _Elijah_ to
cry out, “Come in thou wife of _Jeroboam_,” when she came disguised to
enquire about her sick son, will also discover them through their most
artful dissimulations; and if their hearts are not wholly with him,
appoint them their portion with hypocrites and unbelievers.
2. But, _secondly_, What renders an half-way-piety more inexcusable is,
that it is not only insufficient to our own salvation, but also very
prejudicial to that of others.
An almost christian is one of the most hurtful creatures in the world:
he is a wolf in sheep’s cloathing: he is one of those false prophets,
our blessed LORD bids us beware of in his sermon on the mount, who
would persuade men, that the way to heaven is broader than it really
is; and thereby, as it was observed before, “enter not into the kingdom
of GOD themselves, and those that are entering in they hinder.” These,
these are the men that turn the world into a lukewarm _Laodicean_
spirit; that hang out false lights, and so shipwreck unthinking
benighted souls in their voyage to the haven of eternity. These are
they who are greater enemies to the cross of CHRIST, than infidels
themselves: for of an unbeliever every one will be aware; but an almost
christian, through his subtle hypocrisy, draws away many after him; and
therefore must expect to receive the greater damnation.
3. But, _thirdly_, As it is most prejudicial to ourselves and hurtful
to others, so it is the greatest instance of ingratitude we can express
towards our LORD and Master JESUS CHRIST. For did he come down from
heaven, and shed his precious blood, to purchase these hearts of ours,
and shall we only give him half of them? O how can we say we love
him, when our hearts are not wholly with him? How can we call him our
Saviour, when we will not endeavour sincerely to approve ourselves to
him, and so let him see the travail of his soul, and be satisfied!
Had any of us purchased a slave at a most expensive rate, and who was
before involved in the utmost miseries and torments, and so must have
continued for ever, had we shut up our bowels of compassion from him;
and was this slave afterwards to grow rebellious, or deny giving us
but half his service; how, how should we exclaim against his base
ingratitude! And yet this base ungrateful slave thou art, O man, who
acknowledgest thyself to be redeemed from infinite unavoidable misery
and punishment by the death of JESUS CHRIST, and yet wilt not give
thyself wholly to him. But shall we deal with GOD our Maker in a manner
we would not be dealt with by a man like ourselves? GOD forbid! No.
Suffer me, therefore,
To add a word or two of exhortation to you, to excite you to be not
only almost, but altogether christians. O let us scorn all base and
treacherous treatment of our King and Saviour, of our GOD and Creator.
Let us not take some pains all our lives to go to heaven, and yet
plunge ourselves into hell at last. Let us give to GOD our whole hearts,
and no longer halt between two opinions: if the world be GOD, let us
serve that; if pleasure be a GOD, let us serve that; but if the LORD
he be GOD, let us, O let us serve him alone. Alas! why, why should we
stand out any longer? Why should we be so in love with slavery, as not
wholly to renounce the world, the flesh, and the devil, which, like so
many spiritual chains, bind down our souls, and hinder them from flying
up to GOD. Alas! what are we afraid of? Is not GOD able to reward
our entire obedience? If he is, as the almost christian’s lame way of
serving him, seems to grant, why then will we not serve him entirely?
For the same reason we do so much, why do we not do more? Or do you
think that being only half religious will make you happy, but that
going farther, will render you miserable and uneasy? Alas! this, my
brethren, is delusion all over: for what is it but this _half piety_,
this wavering between GOD and the world, that makes so many, that
are seemingly well disposed, such utter strangers to the comforts of
religion? They chuse just so much of religion as will disturb them in
their lusts, and follow their lusts so far as to deprive themselves of
the comforts of religion. Whereas on the contrary, would they sincerely
leave all in affection, and give their hearts wholly to GOD, they would
then (and they cannot till then) experience the unspeakable pleasure
of having a mind at unity with itself, and enjoy such a peace of GOD,
which even in this life passes all understanding, and which they were
entire strangers to before. It is true, if we will devote ourselves
entirely to GOD, we must meet with contempt; but then it is because
contempt is necessary to heal our pride. We must renounce some sensual
pleasures, but then it is because those unfit us for spiritual ones,
which are infinitely better. We must renounce the love of the world;
but then it is that we may be filled with the love of GOD: and when
that has once enlarged our hearts, we shall, like _Jacob_ when he
served for his beloved _Rachel_, think nothing too difficult to undergo,
no hardships too tedious to endure, because of the love we shall then
have for our dear Redeemer. Thus easy, thus delightful will be the
ways of GOD even in this life: but when once we throw off these bodies,
and our souls are filled with all the fulness of GOD, O! what heart
can conceive, what tongue can express, with what unspeakable joy and
consolation shall we then look back on our past sincere and hearty
services. Think you then, my dear hearers, we shall repent we had done
too much; or rather think you not, we shall be ashamed that we did
no more; and blush we were so backward to give up all to GOD; when he
intended hereafter to give us himself?
Let me therefore, to conclude, exhort you, my brethren, to have always
before you the unspeakable happiness of enjoying GOD. And think withal,
that every degree of holiness you neglect, every act of piety you omit,
is a jewel taken out of your crown, a degree of blessedness lost in
the vision of GOD. O! do but always think and act thus, and you will
no longer be labouring to compound matters between GOD and the world;
but, on the contrary, be daily endeavouring to give up yourselves more
and more unto him; you will be always watching, always praying, always
aspiring after farther degrees of purity and love, and consequently
always preparing yourselves for a fuller sight and enjoyment of that
GOD, in whose presence there is fulness of joy, and at whose right-hand
there are pleasures for ever more. Amen! Amen!
SERMON XLIV.
CHRIST the Believer’s Wisdom, Righteousness,
Sanctification, and Redemption.
1 CORINTHIANS i. 30.
_But of him are ye in CHRIST JESUS, who of GOD is made unto us,
wisdom, righteousness, sanctification, and redemption._
OF all the verses in the book of GOD, this which I have now read to
you, is, I believe, one of the most comprehensive: What glad tidings
does it bring to believers! what precious privileges are they herein
invested with! how are they here led to the fountain of them all, I
mean, the love, the everlasting love of GOD the Father! “Of him are
ye in CHRIST JESUS, who of GOD is made unto us, wisdom, righteousness,
sanctification, and redemption.”
Without referring you to the context, I shall from the words,
_First_, Point out to you the fountain, from which all those
blessings flow, that the elect of GOD partake of in JESUS
CHRIST, “who of GOD is made unto us.” And,
_Secondly_, I shall consider what these blessings are, “wisdom,
righteousness, sanctification, and redemption.”
_First_, I would point out to you the fountain from which all those
blessings flow, that the elect of GOD partake of in JESUS, “who of
GOD is made unto us,” the Father, he it is who is spoken of here.
Not as though JESUS CHRIST was not GOD also; but GOD the Father is
the fountain of the Deity; and, if we consider JESUS CHRIST acting
as Mediator, GOD the Father is greater than he; there was an eternal
contract between the Father and the Son: “I have made a covenant with
my chosen, and I have sworn unto _David_ my servant;” now _David_ was
a type of CHRIST, with whom the Father made a covenant, that if he
would obey and suffer, and make himself a sacrifice for sin, he should
“see his seed, he should prolong his days, and the pleasure of the LORD
should prosper in his hands.” This compact our LORD refers to, in that
glorious prayer recorded in the 17th chapter of _John_; and therefore
he prays for, or rather demands with a full assurance, all that were
given to him by the Father: “Father, I will that they also whom thou
hast given me, be with me where I am.” For this same reason the apostle
breaks out into praises of GOD, even the Father of our LORD JESUS
CHRIST; for he loved the elect with an everlasting love, or, as our
LORD expresses it, “before the foundation of the world;” and therefore,
to shew them to whom they were beholden for their salvation, our LORD,
in the 25th of _Matthew_, represents himself, saying, “Come, ye blessed
children of my Father, receive the kingdom prepared for you from
the foundation of the world.” And thus, in reply to the mother of
_Zebedee_’s children, he says, “It is not mine to give, but it shall
be given to them, for whom it is prepared, of the Father.” The apostle
therefore, when here speaking of the christian’s privileges, lest
they should sacrifice to their own drag, or think their salvation was
owing to their own faithfulness, or improvement of their own free-will,
reminds them to look back on the everlasting love of GOD the Father;
“who of GOD is made unto us, &c.”
Would to GOD, this point of doctrine was considered more, and people
were more studious of the covenant of redemption between the Father and
the Son! we should not then have so much disputing against the doctrine
of election, or hear it condemned (even by good men) as a doctrine of
devils. For my own part, I cannot see how true humbleness of mind can
be attained without a knowledge of it; and though I will not say, that
every one who denies election is a bad man, yet I will say, with that
sweet singer, Mr. _Trail_, it is a very bad sign: such a one, whoever
he be, I think cannot truly know himself: for, if we deny election,
we must, partly at least, glory in ourselves; but our redemption is so
ordered, that no flesh should glory in the divine presence; and hence
it is, that the pride of man opposes this doctrine, because according
to this doctrine, and no other, “he that glories, must glory only in
the LORD.” But what shall I say? Election is a mystery that shines
with such resplendent brightness, that, to make use of the words of one
who has drank deeply of electing love, it dazzles the weak eyes even
of some of GOD’s dear children; however, though they know it not, all
the blessings they receive, all the privileges they do or will enjoy,
through JESUS CHRIST, flow from the everlasting love of GOD the Father:
“But of him are you in CHRIST JESUS, who of GOD is made unto us, wisdom,
righteousness, sanctification, and redemption.”
_Secondly_, I come to shew what these blessings are, which are here,
through CHRIST, made over to the elect. And
1. _First_, CHRIST is made to them _wisdom_; but wherein does true
wisdom consist? Was I to ask some of you, perhaps you would say, in
indulging the lust of the flesh, and saying to your souls, eat, drink,
and be merry; but this is only the wisdom of brutes; they have as good
a gust and relish for sensual pleasures, as the greatest epicure on
earth. Others would tell me, true wisdom consisted in adding house to
house, and field to field, and calling lands after their own names; but
this cannot be true wisdom; for riches often take to themselves wings,
and fly away, like an eagle towards heaven. Even wisdom itself assures
us, “that a man’s life doth not consist in the abundance of the things
which he possesses;” vanity, vanity, all these things are vanity;
for, if riches leave not the owner, the owners must soon leave them;
“for rich men must also die, and leave their riches for others;” their
riches cannot procure them redemption from the grave, whither we are
all hastening apace.
But perhaps you despise riches and pleasure, and therefore place wisdom
in the knowledge of books: but it is possible for you to tell the
numbers of the stars, and call them all by their names, and yet be
mere fools; learned men are not always wise; nay, our common learning,
so much cried up, makes men only so many accomplished fools; to keep
you therefore no longer in suspense, and withal to humble you, I will
send you to an heathen to school, to learn what true wisdom is: “Know
thyself,” was a saying of one of the wise men of _Greece_; this is
certainly true wisdom, and this is that wisdom spoken of in the text,
and which JESUS CHRIST is made to all elect sinners; they are made to
know themselves, so as not to think more highly of themselves than they
ought to think. Before they were darkness, now they are light in the
LORD; and in that light they see their own darkness; they now bewail
themselves as fallen creatures by nature, dead in trespasses and sins,
sons and heirs of hell, and children of wrath; they now see that all
their righteousnesses are but as filthy rags; that there is no health
in their souls; that they are poor and miserable, blind and naked; and
that there is no name given under heaven, whereby they can be saved,
but that of JESUS CHRIST. They see the necessity of closing with a
Saviour; and behold the wisdom of GOD in appointing him to be a Saviour;
they are also made willing to accept of salvation upon our LORD’s own
terms, and to receive him as their all in all: thus CHRIST is made to
them wisdom.
2. _Secondly_, _Righteousness_. “Who of GOD is made unto us, wisdom,
righteousness;” CHRIST’s whole personal righteousness is made over to,
and accounted theirs. Being enabled to lay hold on CHRIST by faith, GOD
the Father blots out their transgressions, as with a thick cloud; their
sins, and their iniquities he remembers no more; they are made the
righteousness of GOD in CHRIST JESUS, “who is the end of the law for
righteousness to every one that believeth.” In one sense, GOD now sees
no sin in them; the whole covenant of works is fulfilled in them; they
are actually justified, acquitted, and looked upon as righteous in
the sight of GOD; they are perfectly accepted in the beloved; they are
compleat in him; the flaming sword of GOD’s wrath, which before moved
every way, is now removed, and free access given to the tree of life;
they are enabled to reach out the arm of faith, and pluck, and live for
evermore. Hence it is that the apostle, under a sense of this blessed
privilege, breaks out into this triumphant language; “It is CHRIST
that justifies, who is he that condemns?” Does sin condemn? CHRIST’s
righteousness delivers believers from the guilt of it: CHRIST is their
Saviour, and is become a propitiation for their sins: who therefore
shall lay any thing to the charge of GOD’s elect? Does the law condemn?
By having CHRIST’s righteousness imputed to them, they are dead to the
law, as a covenant of works; CHRIST has fulfilled it for them, and in
their stead. Does death threaten them? they need not fear: the sting of
death is sin, the strength of sin is the law; but GOD has given them
the victory, by imputing to them the righteousness of the LORD JESUS.
And what a privilege is here! Well might the angels at the birth of
CHRIST, say to the humble shepherds, “Behold, I bring you glad tidings
of great joy;” unto you that believe in CHRIST, “a Saviour is born.”
And well may angels rejoice at the conversion of poor sinners: for the
LORD is their righteousness; they have peace with GOD, through faith in
CHRIST’s blood, and shall never enter into condemnation. O believers!
(for this discourse is intended in a special manner for you) lift
up your heads; “Rejoice in the LORD always; again I say, rejoice.”
CHRIST is made to you of GOD righteousness, what then should you fear?
you are made the righteousness of GOD in him; you may be called, “The
LORD our righteousness.” Of what then should you be afraid? what shall
separate you henceforward, from the love of CHRIST? “shall tribulation,
or distress, or persecution, or famine, or nakedness, or peril, or
sword? No, I am persuaded, neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come, nor
height, nor depth, nor any other creature, shall be able to separate
you from the love of GOD, which is in CHRIST JESUS our LORD,” who of
GOD is made unto you righteousness.
This is a glorious privilege, but this is only the beginning of the
happiness of believers: For
3. _Thirdly_, CHRIST is not only made to them righteousness, but
_sanctification_; by sanctification, I do not mean a bare hypocritical
attendance on outward ordinances, though rightly-informed christians
will think it their duty and privilege constantly to attend on all
outward ordinances. Nor do I mean by sanctification, a bare outward
reformation, and a few transient convictions, or a little legal sorrow;
for all this an unsanctified man may have; but, by sanctification,
I mean a total renovation of the whole man; by the righteousness of
CHRIST, believers become legally, by sanctification they are made
spiritually, alive; by one they are entitled to, by the other they are
made meet for, glory. They are sanctified, therefore, throughout, in
spirit, soul and body.
Their understandings, which were before dark, now become light in
the LORD; and their wills, before contrary to, now become one with,
the will of GOD: their affections are now set on things above; their
memory is now filled with divine things; their natural consciences
are now enlightened; their members, which were before instruments of
uncleanness, and of iniquity unto iniquity, are now instruments of
righteousness and true holiness; in short, they are new creatures; “old
things are passed away, all things are become new,” in their hearts;
sin has now no longer dominion over them; they are freed from the power,
though not the indwelling and being, of it; they are holy both in heart
and life, in all manner of conversation; they are made partakers of
a divine nature; and from JESUS CHRIST, they receive grace for grace;
and every grace that is in CHRIST, is copied and transcribed into their
souls; they are transformed into his likeness; he is formed within
them; they dwell in him, and he in them; they are led by the Spirit,
and bring forth the fruits thereof; they know that CHRIST is their
_Emmanuel_, GOD with and in them; they are living temples of the Holy
Ghost. And therefore, being a holy habitation unto the LORD, the whole
trinity dwells and walks in them; even here, they sit together with
CHRIST in heavenly places, and are vitally united to him, their head,
by a living faith; their Redeemer, their Maker, is their husband; they
are flesh of his flesh, bone of his bone; they talk, they walk with him,
as a man talketh and walketh with his friend; in short, they are one
with CHRIST, even as JESUS CHRIST and the Father are one.
Thus is CHRIST made to believers sanctification. And O what a privilege
is this! to be changed from beasts into saints, and from a devilish, to
be made partakers of a divine nature; to be translated from the kingdom
of Satan, into the kingdom of GOD’s dear Son! to put off the old man,
which is corrupt, and to put on the new man, which is created after
GOD, in righteousness and true holiness. O what an unspeakable blessing
is this! I almost stand amazed at the contemplation thereof. Well
might the apostle exhort believers to rejoice in the LORD; indeed they
have reason always to rejoice, yea, to rejoice on a dying bed; for the
kingdom of GOD is in them; they are changed from glory to glory, even
by the Spirit of the LORD: well may this be a mystery to the natural,
for it is a mystery even to the spiritual man himself, a mystery which
he cannot fathom. Does it not often dazzle your eyes, O ye children of
GOD, to look at your own brightness, when the candle of the LORD shines
out, and your Redeemer lifts up the light of his blessed countenance
upon your souls? Are not you astonished, when you feel the love of GOD
shed abroad in your hearts, by the Holy Ghost, and GOD holds out the
golden sceptre of his mercy, and bids you ask what you will, and it
shall be given you? Does not that peace of GOD, which keeps and rules
your hearts, surpass the utmost limits of your understandings? and
is not the joy you feel unspeakable? is it not full of glory? I am
persuaded it is; and in your secret communion, when the LORD’s love
flows in upon your souls, you are as it were swallowed up in, or, to
use the apostle’s phrase, “filled with all the fulness of GOD.” Are not
you ready to cry out with _Solomon_, “And will the LORD, indeed, dwell
thus with men!” How is it that we should be thus thy sons and daughters,
O LORD GOD Almighty!
If you are children of GOD, and know what it is to have fellowship with
the Father and the Son; if you walk by faith, and not by sight; I am
assured this is frequently the language of your hearts.
But look forward, and see an unbounded prospect of eternal happiness
lying before thee, O believer! what thou hast already received, are
only the first-fruits, like the cluster of grapes brought out of the
land of _Canaan_; only an earnest and pledge of yet infinitely better
things to come: the harvest is to follow; thy grace is hereafter to be
swallowed up in glory. Thy great _Joshua_, and merciful high Priest,
shall administer an abundant entrance to thee into the land of promise,
that rest which awaits the children of GOD: For CHRIST is not only
made to believers, wisdom, righteousness, and sanctification, but also
_redemption_.
But, before we enter upon the explanation and contemplation of this
privilege,
_First_, Learn hence the great mistake of those writers, and clergy,
who, notwithstanding they talk of sanctification and inward holiness
(as indeed sometimes they do, though in a very loose and superficial
manner) yet they generally make it the _cause_, whereas they should
consider it as the _effect_, of our justification. “Of him are ye in
CHRIST JESUS, who of GOD is made unto us, wisdom, righteousness, (and
then) sanctification.” For CHRIST’s righteousness, or that which CHRIST
has done in our stead without us, is the sole cause of our acceptance
in the sight of GOD, and of all holiness wrought in us: to this, and
not to the light within, or any thing wrought within, should poor
sinners seek for justification in the sight of GOD: for the sake of
CHRIST’s righteousness alone, and not any thing wrought in us, does GOD
look favourably upon us; our sanctification at best, in this life, is
not compleat: though we are delivered from the power, we are not freed
from the in-being of sin; but not only the dominion, but the in-being
of sin, is forbidden by the perfect law of GOD: for it is not said,
thou shalt not give way to lust, but, “thou shalt not lust.” So that
whilst the principle of lust remains in the least degree in our hearts,
though we are otherwise never so holy, yet we cannot, on account of
that, hope for acceptance with GOD. We must first, therefore, look for
a righteousness without us, even the righteousness of our LORD JESUS
CHRIST: for this reason the apostle mentions it, and puts it before
sanctification in the words of the text. And whosoever teacheth any
other doctrine, doth not preach the truth as it is in JESUS.
_Secondly_, From hence also, the Antinomians and formal hypocrites
may be confuted, who talk of CHRIST without, but know nothing,
experimentally, of a work of sanctification wrought within them.
Whatever they may pretend to, since CHRIST is not in them, the LORD is
not their righteousness, and they have no well-grounded hope of glory:
for though sanctification is not the cause, yet it is the effect of
our acceptance with GOD; “Who of GOD is made unto us righteousness
and sanctification.” He therefore, that is really in CHRIST, is a new
creature; it is not going back to a covenant of works, to look into
our hearts, and, seeing that they are changed and renewed, from thence
form a comfortable and well-grounded assurance of the safety of our
states: no, but this is what we are directed to in scripture; by our
bringing forth the fruits, we are to judge whether or no we ever did
truly partake of the Spirit of GOD. “We know, (says _John_) that we
are passed from death unto life, because we love the brethren.” And
however we may talk of CHRIST’s righteousness, and exclaim against
legal preachers; yet, if we are not holy in heart and life, if we
are not sanctified and renewed by the Spirit in our minds, we are
self-deceivers, we are only formal hypocrites: for we must not put
asunder what GOD has joined together; we must keep the medium between
the two extremes; not insist so much on the one hand upon CHRIST
without, as to exclude CHRIST within, as an evidence of our being his,
and as a preparation for future happiness; nor, on the other hand,
so depend on inherent righteousness or holiness wrought in us, as to
exclude the righteousness of JESUS CHRIST without us. But
4. _Fourthly_, Let us now go on, and take a view of the other link,
or rather the end, of the believer’s golden chain of privileges,
_redemption_. But we must look very high; for the top of it, like
_Jacob_’s ladder, reaches heaven, where all believers will ascend, and
be placed at the right-hand of GOD. “Who of GOD is made unto us, wisdom,
righteousness, sanctification, and _redemption_.”
This is a golden chain indeed! and, what is best of all, not one link
can ever be broken asunder from another. Was there no other text in the
book of GOD, this single one sufficiently proves the final perseverance
of true believers: for never did GOD yet justify a man, whom he did
not sanctify; nor sanctify one, whom he did not compleatly redeem
and glorify; no; as for GOD, his way, his work, is perfect; he always
carried on and finished the work he begun; thus it was in the first,
so it is in the new creation; when GOD says, “Let there be light,”
there is light, that shines more and more unto the perfect day, when
believers enter into their eternal rest, as GOD entered into his. Those
whom GOD has justified, he has in effect glorified: for as a man’s
worthiness was not the cause of GOD’s giving him CHRIST’s righteousness,
so neither shall his unworthiness be a cause of his taking it away;
GOD’s gifts and callings are without repentance; and I cannot think,
they are clear in the notion of CHRIST’s righteousness, who deny the
final perseverance of the saints; I fear, they understand justification
in that low sense, which I understood it in a few years ago, as
implying no more than remission of sins: but it not only signifies
remission of sins past, but also a _fœderal right_ to all good things
to come. If GOD has given us his only Son, how shall he not with him
freely give us all things? Therefore, the apostle, after he says, “Who
of GOD is made unto us righteousness,” does not say, perhaps he may be
made to us sanctification and redemption; but, “he is made:” for there
is an eternal, indissoluble connection between these blessed privileges.
As the obedience of CHRIST is imputed to believers, so his perseverance
in that obedience is to be imputed to them also: and it argues great
ignorance of the covenant of grace and redemption, to object against it.
By the word _redemption_, we are to understand, not only a compleat
deliverance from all evil, but also a full enjoyment of all good both
in body and soul: I say, both in body and soul; for the LORD is also
for the body; the bodies of the saints in this life are temples of
the Holy Ghost; GOD makes a covenant with the dust of believers; after
death, though worms destroy them, yet, even in their flesh shall they
see GOD. I fear, indeed, there are some _Sadducees_ in our days, or
at least heretics, who say, either, that there is no resurrection of
the body, or that the resurrection is past already, namely, in our
regeneration: Hence it is, that our LORD’s coming in the flesh, at the
day of judgment, is denied; and consequently, we must throw aside the
sacrament of the LORD’s supper. For why should we remember the LORD’s
death until he comes to judgment, when he is already come to judge
our hearts, and will not come a second time? but all this is only
the reasoning of unlearned, unstable men, who certainly know not what
they say, nor whereof they affirm. That we must follow our LORD in the
regeneration, be partakers of a new birth, and that CHRIST must come
into our hearts, we freely confess; and we hope, when speaking of these
things, we speak no more than what we know and feel: but then it is
plain, that JESUS CHRIST will come, hereafter, to judgment, and that
he ascended into heaven with the body which he had here on earth; for
says he, after his resurrection, “Handle me, and see; a spirit has not
flesh and bones, as you see me have.” And it is plain, that CHRIST’s
resurrection was an earnest of ours: for says the apostle, “CHRIST is
risen from the dead, and become the first-fruits of them that sleep;”
and as in _Adam_ all die, and are subject to mortality; so all that
are in CHRIST, the second _Adam_, who represented believers as their
fœderal head, shall certainly be made alive, or rise again with their
bodies at the last day.
Here then, O believers! is one, though the lowest, degree of that
redemption which you are to be partakers of hereafter; I mean,
the redemption of your bodies: for this corruptible must put on
incorruption, this mortal must put on immortality. Your bodies, as
well as souls, were given to JESUS CHRIST by the Father; they have been
companions in watching, and fasting, and praying: your bodies therefore,
as well as souls, shall JESUS CHRIST raise up at the last day. Fear
not, therefore, O believers, to look into the grave; for to you it is
no other than a consecrated dormitory, where your bodies shall sleep
quietly until the morning of the resurrection; when the voice of the
archangel shall sound, and the trump of GOD give the general alarm,
“Arise ye dead, and come to judgment;” earth, air, fire, water, shall
give up your scattered atoms, and both in body and soul shall you be
ever with the LORD. I doubt not, but many of you are groaning under
crazy bodies, and complain often that the mortal body weighs down
the immortal soul; at least this is my case; but let us have a little
patience, and we shall be delivered from our earthly prisons; ere long,
these tabernacles of clay shall be dissolved, and we shall be clothed
with our house which is from heaven; hereafter, our bodies shall be
spiritualized, and shall be so far from hindering our souls through
weakness, that they shall become strong; so strong, as to bear up
under an exceeding and eternal weight of glory; others again may have
deformed bodies, emaciated also with sickness, and worn out with labour
and age; but wait a little, until your blessed change by death comes;
then your bodies shall be renewed and made glorious, like unto CHRIST’s
glorious body: of which we may form some faint idea, from the account
given us of our LORD’s transfiguration on the mount, when it is said,
“His raiment became bright and glistering, and his face brighter
than the sun.” Well then may a believer break out in the apostle’s
triumphant language, “O death, where is thy sting! O grave, where is
thy victory!”
But what is the redemption of the body, in comparison of the redemption
of the better part, our souls? I must, therefore, say to you believers,
as the angel said to _John_, “Come up higher,” and let us take as
clear a view as we can, at such a distance, of the redemption CHRIST
has purchased for, and will shortly put you in actual possession of.
Already you are justified, already you are sanctified, and thereby
freed from the guilt and dominion of sin: but, as I have observed, the
being and indwelling of sin yet remains in you; GOD sees it proper to
leave some _Amalekites_ in the land, to keep his _Israel_ in action.
The most perfect christian, I am persuaded, must agree, according to
one of our articles, “That the corruption of nature remains even in the
regenerate; that the flesh lusteth always against the spirit, and the
spirit against the flesh.” So that believers cannot do things for GOD
with that perfection they desire; this grieves their righteous souls
day by day, and, with the holy apostle, makes them cry out, “Who shall
deliver us from the body of this death!” I thank GOD, our LORD JESUS
CHRIST will, but not compleatly before the day of our dissolution; then
will the very being of sin be destroyed, and an eternal stop put to
inbred, indwelling corruption. And is not this a great redemption? I
am sure believers esteem it so: for there is nothing grieves the heart
of a child of GOD so much, as the remains of indwelling sin. Again,
believers are often in heaviness through manifold temptations; GOD sees
that it is needful and good for them so to be; and though they may be
highly favoured, and wrapt up in communion with GOD, even to the third
heavens; yet a messenger of Satan is often sent to buffet them, lest
they should be puffed up with the abundance of revelations. But be not
weary, be not faint in your minds: the time of your compleat redemption
draweth nigh. In heaven the wicked one shall cease from troubling you,
and your weary souls shall enjoy an everlasting rest; his fiery darts
cannot reach those blissful regions: Satan will never come any more
to appear with, disturb, or accuse the sons of GOD, when once the LORD
JESUS CHRIST shuts the door. Your righteous souls are now grieved, day
by day, at the ungodly conversation of the wicked; tares now grow up
among the wheat; wolves come in sheeps clothing: but the redemption
spoken of in the text, will free your souls from all anxiety on these
accounts; hereafter you shall enjoy a perfect communion of saints;
nothing that is unholy or unsanctified shall enter into the Holy
of holies, which is prepared for you above: this, and all manner of
evil whatsoever, you shall be delivered from, when your redemption is
hereafter made compleat in heaven; not only so, but you shall enter
into the full enjoyment of all good. It is true, all saints will not
have the same degree of happiness, but all will be as happy as their
hearts can desire. Believers, you shall judge the evil, and familiarly
converse with good, angels: you shall sit down with _Abraham_, _Isaac_,
_Jacob_, and all the spirits of just men made perfect; and, to sum up
all your happiness in one word, you shall see GOD the Father, Son, and
Holy Ghost; and, by seeing GOD, be more and more like unto him, and
pass from glory to glory, even to all eternity.
But I must stop: the glories of the upper world croud in so fast upon
my soul, that I am lost in the contemplation of them. Brethren, the
redemption spoken of is unutterable; we cannot here find it out; eye
hath not seen, nor ear heard, nor has it entered into the hearts of the
most holy men living, to conceive how great it is. Was I to entertain
you whole ages with an account of it, when you come to heaven, you must
say, with the Queen of _Sheba_, “Not half, no, not one thousandth part
was told us.” All we can do here, is to go upon mount _Pisgah_, and
by the eye of faith, take a distant view of the promised land: We may
see it, as _Abraham_ did CHRIST, afar off, and rejoice in it; but here
we only know in part. Blessed be GOD, there is a time coming, when we
shall know GOD, even as we are known, and GOD be all in all. LORD JESUS,
accomplish the number of thine elect! LORD JESUS, hasten thy kingdom!
And now, where are the scoffers of these last days, who count the
lives of christians to be madness, and their end to be without honour?
Unhappy men! you know not what you do. Were your eyes open, and had
you senses to discern spiritual things, you would not speak all manner
of evil against the children of GOD, but you would esteem them as the
excellent ones of the earth, and envy their happiness: your souls would
hunger and thirst after it: you also would become fools for CHRIST’s
sake. You boast of wisdom; so did the philosophers of _Corinth_: but
your wisdom is the foolishness of folly in the sight of GOD. What will
your wisdom avail you, if it does not make you wise unto salvation? Can
you, with all your wisdom, propose a more consistent scheme to build
your hopes of salvation on, than what has been now laid before you?
Can you, with all the strength of natural reason, find out a better
way of acceptance with GOD, than by the righteousness of the LORD JESUS
CHRIST? Is it right to think your own works can in any measure deserve
or procure it? If not, Why will you not believe in him? Why will you
not submit to his righteousness? Can you deny that you are fallen
creatures? Do not you find that you are full of disorders, and that
these disorders make you unhappy? Do not you find that you cannot
change your own hearts? Have you not resolved many and many a time,
and have not your corruptions yet dominion over you? Are you not
bond-slaves to your lusts, and led captive by the devil at his will?
Why then will you not come to CHRIST for sanctification? Do you not
desire to die the death of the righteous, and that your future state
may be like theirs? I am persuaded you cannot bear the thoughts of
being annihilated, much less of being miserable for ever. Whatever
you may pretend, if you speak truth, you must confess, that conscience
breaks in upon you in your more sober intervals whether you will or
not, and even constrains you to believe, that hell is no painted fire.
And why then will you not come to CHRIST? He alone can procure you
everlasting redemption. Haste, haste away to him, poor beguiled sinners.
You lack wisdom; ask it of CHRIST. Who knows but he may give it you?
He is able: for he is the wisdom of the Father; he is that wisdom which
was from everlasting. You have no righteousness; away, therefore, to
CHRIST: “He is the end of the law for righteousness to every one that
believeth.” You are unholy; flee to the LORD JESUS: He is full of grace
and truth; and of his fulness all may receive that believe in him. You
are afraid to die; let this drive you to CHRIST: He has the keys of
death and hell; in him is plenteous redemption; he alone can open the
door which leads to everlasting life. Let not, therefore, the deceived
reasoner boast any longer of his pretended reason. Whatever you may
think, it is the most unreasonable thing in the world, not to believe
on JESUS CHRIST, whom GOD hath sent. Why, why will you die? why will
you not come unto him, that you may have life? “Ho! every one that
thirsteth, come unto the waters of life and drink freely: come, buy
without money and without price.” Were these blessed privileges in
the text to be purchased with money, you might say, We are poor, and
cannot buy: or, were they to be conferred only on sinners of such a
rank or degree, then you might say, How can such sinners as we expect
to be so highly favoured? But they are to be freely given of GOD to
the worst of sinners. “To us,” says the Apostle; to me a persecutor,
to you _Corinthians_, who were “unclean, drunkards, covetous persons,
idolaters.” Therefore, each poor sinner may say then, Why not unto me?
Has CHRIST but one blessing? What if he has blessed millions already,
by turning them away from their iniquities; yet, he still continues the
same: he lives for ever to make intercession, and therefore will bless
you, even you also. Though, _Esau_ like, you have been prophane, and
hitherto despised your heavenly Father’s birth-right; even now, if you
believe, “CHRIST will be made to you of GOD, wisdom, righteousness,
sanctification, and redemption.”
But I must turn again to believers, for whose instruction, as I
observed before, this discourse was particularly intended. You see,
brethren, partakers of the heavenly calling, what great blessings
are treasured up for you in JESUS CHRIST your head, and what you are
entitled to by believing on his name. Take heed, therefore, that ye
walk worthy of the vocation wherewith ye are called. Think often how
highly you are favoured; and remember, you have not chosen CHRIST,
but CHRIST hath chosen you. Put on (as the elect of GOD) humbleness of
mind, and glory, but let it be only in the LORD: for you have nothing
but what you have received of GOD. By nature ye were as foolish, as
legal, as unholy, and in as damnable a condition as others. Be pitiful,
therefore, be courteous; and, as sanctification is a progressive work,
beware of thinking you have already attained. Let him that is holy, be
holy still; knowing, that he who is most pure in heart, shall hereafter
enjoy the clearest vision of GOD. Let indwelling sin be your daily
burden; and not only bewail and lament, but see that you subdue it
daily by the power of divine grace; and look up to JESUS continually to
be the finisher, as well as author of your faith. Build not on your own
faithfulness, but on GOD’s unchangeablness. Take heed of thinking you
stand by the power of your own freewill. The everlasting love of GOD
the Father, must be your only hope and consolation: let this support
you under all trials. Remember that GOD’s gifts and callings are
without repentance; that CHRIST having once loved you, will love you
to the end. Let this constrain you to obedience, and make you long and
look for that blessed time, when he shall not only be your wisdom, and
righteousness, and sanctification, but also compleat and everlasting
redemption.
Glory be to GOD in the highest!
SERMON XLV.
The Knowledge of JESUS CHRIST the best Knowledge.
1 CORINTHIANS ii. 2.
_I determined not to know any thing among you, save JESUS CHRIST,
and him crucified._
THE persons to whom these words were written, were the members of the
church of _Corinth_; who, as appears by the foregoing chapter, were not
only divided into different sects, by one saying, “I am of _Paul_, and
another, I am of _Apollos_;” but also had many amongst them, who were
so full of the wisdom of this world, and so wise in their own eyes,
that they set at nought the simplicity of the gospel, and accounted the
Apostle’s preaching foolishness.
Never had the Apostle more need of the wisdom of the serpent, mingled
with the innocency of the dove, than now. What is the sum of all his
wisdom? he tells them, in the words of the text, “I determined not to
know any thing amongst you, save JESUS CHRIST, and him crucified.”
A resolution this, worthy of the great St. _Paul_; and no less worthy,
no less necessary for every minister, and every disciple of CHRIST, to
make always, even unto the end of the world.
In the following discourse, I shall,
_First_, Explain what is meant by “not knowing any thing, save
JESUS CHRIST, and him crucified.”
_Secondly_, Give some reasons why every christian should
determine not to know any thing else. And
_Thirdly_, Conclude with a general exhortation to put this
determination into practice.
_First_, I am to explain what is meant by “not knowing any thing, save
JESUS CHRIST, and him crucified.”
By JESUS CHRIST, we are to understand the eternal Son of GOD. He is
called JESUS, a Saviour, because he was to save us from the guilt
and power of our sins; and, like _Joshua_, by whom he was remarkably
typified, to lead GOD’s spiritual _Israel_ through the wilderness of
this world, to the heavenly _Canaan_, the promised inheritance of the
children of GOD.
He is called _Christ_, which signifies anointed, because he was
anointed by the Holy Ghost at his baptism, to be a prophet to instruct,
a priest to make an atonement for, and a king to govern and protect
his church. And he was crucified, or hung (O stupendous love!) till he
was dead upon the cross, that he might become a curse for us: for it is
written, “Cursed is every man that hangeth upon a tree.”
The foundation or first cause of his suffering, was our fall in _Adam_;
in whom, as the living oracles of GOD declare, “We all died;” his sin
was imputed to us all. It pleased GOD, after he had spoken the world
into being, to create man after his own divine image, to breathe into
him the breath of life, and to place him as our representative in the
garden of _Eden_.
But he being left to his own free will, did eat of the forbidden fruit,
notwithstanding GOD had told him, “The day in which he eat thereof, he
should surely die;” and thereby he, with his whole posterity, in whose
name he acted, became liable to the wrath of GOD, and sunk into a
spiritual death.
But behold the goodness, as well as the severity of GOD! For no sooner
had man been convicted as a sinner, but lo! a Saviour is revealed to
him, under the character of the _seed of the woman_: the merits of
whose sacrifice were then immediately to take place, and who should,
in the fulness of time, by suffering death, satisfy for the guilt we
had contracted; by obeying the whole moral law, work out for us an
everlasting righteousness; and by becoming a principle of new life in
us, destroy the power of the devil, and thereby restore us to a better
state than that in which we were at first created.
This is the plain scriptural account of that mystery of godliness, GOD
manifested in the flesh; and to this our own hearts, unless blinded by
the god of this world, cannot but yield an immediate assent.
For, let us but search our own hearts, and ask ourselves, if we could
create our own children, whether or not we would not create them with
a less mixture of good and evil, than we find in ourselves? Supposing
GOD then only to have our goodness, he could not, at first, make us
so sinful, so polluted as we are. But supposing him to be as he is,
infinitely good, or goodness itself, then it is absolutely impossible
that he should create any thing but what is like himself, perfect,
entire, lacking nothing. Man then could not come out of the hands of
his Maker, so miserably blind and naked, with such a mixture of the
beast and devil, as he finds now in himself, but must have fallen from
what he was; and as it does not suit with the goodness and justness of
GOD, to punish the whole race of mankind with these disorders merely
for nothing; and since men bring these disorders into the world with
them; it follows, that as they could not sin themselves, being yet
unborn, some other man’s sin must have been imputed to them; from
whence, as from a fountain, all these evils flow.
I know this doctrine of our _original sin_, or fall in _Adam_, is
esteemed foolishness by the wise disputer of this world, who will
reply, How does it suit the goodness of GOD, to impute one man’s sin to
an innocent posterity? But has it not been proved to a demonstration,
that it is so? And therefore, supposing we cannot reconcile it to our
shallow comprehensions, that is no argument at all: for if it appears
that GOD has done a thing, we may be sure it is right, whether we can
see the reasons for it or not.
But this is entirely cleared up by what was said before, that no sooner
was the sin imputed, but a CHRIST was revealed; and this CHRIST, this
GOD incarnate, who was conceived by the Holy Ghost, that he might be
freed from the guilt of our original sin; who was born of the Virgin
_Mary_, that he might be the seed of the woman only; who suffered under
_Pontius Pilate_, a _Gentile_ governor, to fulfil these prophecies,
which signified what death he should die: This same JESUS, who was
crucified in weakness, but raised in power, is that divine person, that
_Emmanuel_, that GOD with us, whom we preach, in whom ye believe, and
whom alone the Apostle, in the text, was determined to know.
By which word _know_, we are not to understand a bare historical
knowledge; for to know that CHRIST was crucified by his enemies at
_Jerusalem_, in this manner only, will do us no more service, than to
know that _Cæsar_ was butchered by his friends at _Rome_; but the word
_know_, means to know, so as to approve of him; as when CHRIST says,
“Verily, I know you not;” I know you not, so as to approve of you. It
signifies to know him, so as to embrace him in all his offices; to take
him to be our prophet, priest, and king; so as to give up ourselves
wholly to be instructed, saved, and governed by him. It implies an
experimental knowledge of his crucifixion, so as to feel the power
of it, and to be crucified unto the world, as the Apostle explains
himself in the epistle to the _Philippians_, where he says, “I count
all things but dung and dross, that I might know him, and the power of
his resurrection.”
This knowledge the Apostle was so swallowed up in, that he was
determined not to know any thing else; he was resolved to make that
his only study, the governing principle of his life, the point and end
in which all his thoughts, words, and actions, should center.
_Secondly_, I pass on to give some reasons why every christian should,
with the Apostle, determine “not to know any thing, save JESUS CHRIST,
and him crucified.”
_First_, Without this, our persons will not be accepted in the sight of
GOD. “This (and consequently this only) is life eternal, to know thee,
the only true GOD, and JESUS CHRIST, whom thou hast sent.” As also St.
_Peter_ says, “There is now no other name given under heaven, whereby
we can be saved, but that of JESUS CHRIST.”
Some, indeed, may please themselves in knowing the world, others boast
themselves in the knowledge of a multitude of languages; but could we
speak with the tongue of men and angels, or did we know the number of
the stars, and could call them all by their names, yet, without this
experimental knowledge of JESUS CHRIST, and him crucified, it would
profit us nothing.
The former, indeed, may procure us a little honour, which cometh of man;
but the latter only can render us acceptable in the sight of GOD: for,
if we are ignorant of CHRIST, GOD will be to us a consuming fire.
CHRIST is the way, the truth, and the life; “No one cometh to the
Father, but through him;” “He is the Lamb slain from the foundation of
the world;” and none ever were, or ever will be received up into glory,
but by an experimental application of his merits to their hearts.
We might as well think to rebuild the tower of _Babel_, or reach heaven
with our hands, as to imagine we could enter therein by any other door,
than that of the knowledge of JESUS CHRIST. Other knowledge may make
you wise in your own eyes, and puff you up; but this alone edifieth,
and maketh wise unto salvation.
As the meanest christian, if he knows but this, though he know nothing
else, will be accepted; so the greatest master in _Israel_, the most
letter-learned teacher, without this, will be rejected. His philosophy
is mere nonsense, his wisdom mere foolishness in the sight of GOD.
The author of the words now before us, was a remarkable instance of
this; never, perhaps, was a greater scholar, in all what the world
calls fine learning, than he: for he was bred up at the feet of
_Gamaliel_, and profited in the knowledge of books, as well as in the
_Jewish_ religion, above many of his equals, as appears by the language,
rhetoric, and spirit of his writings; and yet, when he came to know
what it was to be a christian, “He accounted all things but loss, so
he might win CHRIST.” And, though he was now at _Corinth_, that seat of
polite learning, yet he was absolutely determined not to know any thing,
or to make nothing his study, but what taught him to know JESUS CHRIST,
and him crucified.
Hence then, appears the folly of those who spend their whole lives in
heaping up other knowledge; and, instead of searching the scriptures,
which testify of JESUS CHRIST, and are alone able to make them wise
unto salvation, disquiet themselves in a pursuit after the knowledge of
such things, as when known, concern them no more, than to know that a
bird dropped a feather upon one of the _Pyrenean_ mountains.
Hence it is, that so many, who profess themselves wise, because they
can dispute of the causes and effects, the moral fitness and unfitness
of things, appear mere fools in the things of GOD; so that when you
come to converse with them about the great work of redemption wrought
out for us by JESUS CHRIST, and of his being a propitiation for our
sins, a fulfiller of the covenant of works, and a principle of new life
to our souls, they are quite ignorant of the whole matter; and prove,
to a demonstration, that, with all their learning, they know nothing
yet, as they ought to know.
But, alas! how must it surprize a man, when the Most High is about to
take away his soul, to think that he has passed for a wise man, and
a learned disputer in this world, and yet is left destitute of that
knowledge which alone can make him appear with boldness before the
judgment-seat of JESUS CHRIST? How must it grieve him, in a future
state, to see others, whom he despised as illiterate men, because
they experimentally knew CHRIST, and him crucified, exalted to the
right-hand of GOD; and himself, with all his fine accomplishments,
because he knew every thing, perhaps, but CHRIST, thrust down into
hell?
Well might the Apostle, in a holy triumph, cry out, “Where is the wise?
Where is the scribe? Where is the disputer of this world?” For, GOD
will then make foolish the wisdom of this world, and bring to nought
the wisdom of those who were so knowing in their own eyes.
I have made this digression from the main point before us, not to
condemn or decry human literature, but to shew, that it ought to be
used only in subordination to divine; and that a christian, if the Holy
Spirit guided the pen of the Apostle, when he wrote this epistle, ought
to study no books, but such as lead him to a farther knowledge of JESUS
CHRIST, and him crucified.
And there is the more reason for this, because of the great mischief
the contrary practice has done to the church of GOD: for, what was
it but this learning, or rather this ignorance, that kept so many of
the Scribes and Pharisees from the saving knowledge of JESUS CHRIST?
And what is it, but this human wisdom, this science, falsely so
called, that blinds the understanding, and corrupts the hearts of so
many modern unbelievers, and makes them unwilling to submit to the
righteousness which is of GOD by faith in CHRIST JESUS? But,
_Secondly_, Without this knowledge our performances, as well as persons,
will not be acceptable in the sight of GOD.
“Through faith,” says the Apostle, that is, through a lively faith in
a Mediator to come, “_Abel_ offered a more acceptable sacrifice than
_Cain_.” And it is through a like faith, or an experimental knowledge
of the same divine Mediator, that our sacrifices of prayer, praise, and
thanksgivings, come up as an incense before the throne of grace.
Two persons may go up to the temple to pray; but he only will return
home justified, who, in the language of our collects, sincerely offers
up his prayers through JESUS CHRIST our LORD.
For it is this great atonement, this all-sufficient sacrifice, which
alone can give us boldness to approach with our prayers to the Holy of
Holies: and he that presumes to go without this, acts _Korah_’s crime
over again; offers unto GOD strange fire, and, consequently, will be
rejected by him.
Farther, as our devotions to GOD will not, so neither, without this
knowledge of JESUS CHRIST, will our acts of charity to men be accepted
by him. For did we give all our goods to feed the poor, and yet were
destitute of this knowledge, it would profit us nothing.
This our blessed LORD himself intimates in the xxvth of _Matthew_,
where he tells those who had been rich in good works, “That inasmuch
as they did it unto one of the least of his brethren, they did it unto
him.” From whence we may plainly infer, that it is seeing CHRIST in
his members, and doing good to them out of an experimental knowledge of
his love to us, that alone will render our alms-deeds rewardable at the
last day.
_Lastly_, As neither our acts of piety nor charity, so neither will our
civil nor moral actions be acceptable to GOD, without this experimental
knowledge of JESUS CHRIST.
Our modern pretenders to reason, indeed, set up another principle to
act from; they talk, I know not what, Of doing moral and civil duties
of life, from the moral fitness and unfitness of things. But such
men are blind, however they may pretend to see; and going thus about
to establish their own righteousness, are utterly ignorant of the
righteousness which is of GOD by faith in CHRIST JESUS.
For though we grant that morality is a substantial part of christianity,
and that CHRIST came not to destroy, or take off the moral law, as a
rule of action, but to explain, and so fulfil it; yet we affirm, that
our moral and civil actions are now no farther acceptable in the sight
of GOD the Father, than as they proceed from the principle of a new
nature, and an experimental knowledge of, or vital faith in his dear
Son.
The death of JESUS CHRIST has turned our whole lives into one continued
sacrifice; and whether we eat or drink, whether we pray to GOD, or do
any thing to man, it must all be done out of a love for, and knowledge
of him who died and rose again, to render all, even our most ordinary
deeds, acceptable in the sight of GOD.
If we live by this principle, if CHRIST be the Alpha and Omega of all
our actions, then our least are acceptable sacrifices; but if this
principle be wanting, our most pompous services avail nothing: we are
but spiritual idolaters; we sacrifice to our own net; we make an idol
of ourselves, by making ourselves, and not CHRIST, the end of our
actions: and, therefore, such actions are so far from being accepted
by GOD, that, according to the language of one of the Articles of our
Church, “We doubt not but they have the nature of sin, because they
spring not from an experimental faith in, and knowledge of JESUS
CHRIST.”
Were we not fallen creatures, we might then act, perhaps, from other
principles; but since we are fallen from GOD in _Adam_, and are
restored again only by the obedience and death of JESUS CHRIST, the
face of things is entirely changed, and all we think, speak, or do, is
only accepted in and through him.
Justly, therefore, may I, in the
_Third_ and _Last_ place, Exhort you to put the Apostle’s resolution
in practice, and beseech you, with him, to determine, “Not to know any
thing, save JESUS CHRIST, and him crucified.”
I say, _determine_; for unless you sit down first, and count the cost,
and from a well-grounded conviction of the excellency of this, above
all other knowledge whatsoever, resolve to make this your chief study,
your only end, your one thing needful, every frivolous temptation will
draw you aside from the pursuit after it.
Your friends and carnal acquaintance, and, above all, your grand
adversary the devil, will be persuading you to determine not to
know any thing, but how to lay up goods for many years, and to get a
knowledge and taste of the pomps and vanities of this wicked world;
but do you determine not to follow, or be led by them; and the more
they persuade you to know other things, the more do you “determine not
to know any thing, save JESUS CHRIST, and him crucified.” For, this
knowledge never faileth; but whether they be riches, they shall fail;
whether they be pomps, they shall cease; whether they be vanities, they
shall fade away: but the knowledge of JESUS CHRIST, and him crucified,
abideth for ever.
Whatever, therefore, you are ignorant of, be not ignorant of this. If
you know CHRIST, and him crucified, you know enough to make you happy,
supposing you know nothing else; and without this, all your other
knowledge cannot keep you from being everlastingly miserable.
Value not then, the contempt of friends, which you must necessarily
meet with upon your open profession to act according to this
determination. For your Master, whose you are, was despised before
you; and all that will know nothing else but JESUS CHRIST, and him
crucified, must, in some degree or other, suffer persecution.
It is necessary that offences should come, to try what is in our hearts,
and whether we will be faithful soldiers of JESUS CHRIST or not.
Dare ye then to confess our blessed Master before men, and to shine
as lights in the world, amidst a crooked and perverse generation?
Let us not be content with following him afar off; for then we shall,
as _Peter_ did, soon deny him; but let us be altogether christians,
and let our speech, and all our actions declare to the world whose
disciples we are, and that we have indeed “determined not to know any
thing, save JESUS CHRIST, and him crucified.” Then, well will it be
with us, and happy, unspeakably happy shall we be, even here; and what
is infinitely better, when others that despised us, shall be calling
for the mountains to fall on them, and the hills to cover them, we
shall be exalted to sit down on the right-hand of GOD, and shine as the
sun in the firmament, in the kingdom of our most adorable Redeemer, for
ever and ever.
Which GOD of his Infinite mercy grant, &c.
SERMON XLVI.
Of Justification by CHRIST.
1 CORINTHIANS vi. 11.
_But ye are justified._
The whole verse is: _And such were some of you; but ye are
washed, but ye are sanctified, but ye are justified in the
name of our LORD JESUS CHRIST, and by the Spirit of our GOD_.
IT has been objected by some, who dissent from, nay, I may add, by
others also, who actually are friends to the present ecclesiastical
establishment, that the ministers of the Church of _England_ preach
themselves, and not CHRIST JESUS the LORD; that they entertain their
people with lectures of mere morality, without declaring to them the
glad tidings of salvation by JESUS CHRIST. How well grounded such an
objection may be, is not my business to enquire: All I shall say at
present to the point is, that whenever such a grand objection is urged
against the whole body of the clergy in general, every honest minister
of JESUS CHRIST should do his utmost to cut off all manner of occasion,
from those who desire an occasion to take offence at us; that so by
hearing us continually sounding forth the word of truth, and declaring
with all boldness and assurance of faith, “that there is no other
name given under heaven, whereby they can be saved, but that of JESUS
CHRIST,” they may be ashamed of this their same confident boasting
against us.
It was an eye to this objection, joined with the agreeableness and
delightfulness of the subject (for who can but delight to talk of
that which the blessed angels desire to look into?) that induces me to
discourse a little on that great and fundamental article of our faith;
namely, our being freely justified by the precious blood of JESUS
CHRIST. “But ye are washed, but ye are sanctified, but ye are justified,
in the name of our LORD JESUS CHRIST, and by the Spirit of our GOD.”
The words beginning with the particle _but_, have plainly a reference
to something before; it may not therefore be improper, before I descend
to particulars, to consider the words as they stand in relation to the
context. The apostle, in the verses immediately foregoing, had been
reckoning up many notorious sins, drunkenness, adultery, fornication,
and such like, the commission of which, without a true and hearty
repentance, he tells the _Corinthians_, would entirely shut them out of
the kingdom of GOD. But then, lest they should, on the one hand, grow
spiritually proud by seeing themselves differ from their unconverted
brethren, and therefore be tempted to set them at nought, and say with
the self-conceited hypocrite in the prophet, “Come not nigh me, for
I am holier than thou;” or, on the other hand, by looking back on the
multitude of their past offences, should be apt to think their sins
were too many and grievous to be forgiven: he first, in order to keep
them humble, reminds them of their sad state before conversion, telling
them in plain terms, “such (or as it might be read, these things) were
some of you;” not only one, but all that sad catalogue of vices I have
been drawing up, some of you were once guilty of; but then, at the same
time, to preserve them from despair, behold he brings them glad tidings
of great joy: “But ye are washed; but ye are sanctified, but ye are
justified in the name of our LORD JESUS CHRIST, and by the Spirit of
our GOD.”
The former part of this text, our being _sanctified_, I have in some
measure treated of already; I would now enlarge on our being freely
justified by the precious obedience and death of JESUS CHRIST: “But ye
are justified in the name of our LORD JESUS CHRIST.”
From which words I shall consider three things;
_First_, What is meant by the word _justified_.
_Secondly_, I shall endeavour to prove that all mankind in
general, and every individual person in particular, stands in
need of being justified.
_Thirdly_, That there is no possibility of obtaining this
justification, which we so much want, but by the all-perfect
obedience, and precious death of JESUS CHRIST.
_First_, I am to consider what is meant by the word justified.
“But ye are justified,” says the apostle; which is, as though he had
said, you have your sins forgiven, and are looked upon by GOD as though
you never had offended him at all: for that is the meaning of the word
justified, in almost all the passages of holy scripture where this word
is mentioned. Thus, when this same apostle writes to the _Romans_, he
tells them, that “whom GOD called, those he also justified:” And that
this word justified, implies a blotting out of all our transgressions,
is manifest from what follows, “them he also glorified,” which could
not be if a justified person was not looked upon by GOD, as though
he never had offended him at all. And again, speaking of _Abraham_’s
faith, he tells them, that “_Abraham_ believed on Him that justifies
the ungodly,” who acquits and clears the ungodly man; for it is a
law-term, and alludes to a judge acquitting an accused criminal of the
thing laid to his charge. Which expression the apostle himself explains
by a quotation out of the _Psalms_: “Blessed is the man to whom the
LORD imputeth no sin.” From all which proofs, and many others that
might be urged, it is evident, that by being justified, we are to
understand, being so acquitted in the sight of GOD as to be looked upon
as though we never had offended him at all. And in this sense we are to
understand that article, which we profess to believe in our creed, when
each of us declare in his own person, I believe the forgiveness of sins.
This leads me to the
_Second_ thing proposed, to prove that all mankind in general, and
every individual person in particular, stands in need of being
justified.
And indeed the apostle supposes this in the words of the text: “But
ye are justified,” thereby implying that the _Corinthians_ (and
consequently all mankind, there being no difference, as will be shewn
hereafter) stood in need of being justified.
But not to rest in bare suppositions, in my farther enlargement on this
head, I shall endeavour to prove, that we all stand in need of being
justified on account of the sin of our natures, and the sin of our
lives.
1. _First_, I affirm that we all stand in need of being justified,
on account of the sin of our natures: for we are all chargeable
with original sin, or the sin of our first parents. Which, though a
proposition that may be denied by a self-justifying infidel, who “will
not come to CHRIST that he may have life;” yet can never be denied by
any one who believes that St. _Paul_’s epistles were written by divine
inspiration; where we are told, that “in _Adam_ all died;” that is,
_Adam_’s sin was imputed to all: and lest we should forget to make a
particular application, it is added in another place, “that there is
none that doeth good (that is, by nature) no, not one: That we are all
gone out of the way, (of original righteousness) and are by nature the
children of wrath.” And even _David_, who was a man after GOD’s own
heart, and, if any one could, might surely plead an exemption from this
universal corruption, yet he confesses, that “he was shapen in iniquity,
and that in sin did his mother conceive him.” And, to mention but
one text more, as immediately applicable to the present purpose, St.
_Paul_, in his epistle to the _Romans_, says, that “Death came upon all
men, for the disobedience of one, namely, of _Adam_, even upon those,
(that is, little children) who had not sinned after the similitude of
_Adam_’s transgression;” who had not been guilty of actual sin, and
therefore could not be punished with temporal death (which came into
the world, as this same apostle elsewhere informs us, only by sin)
had not the disobedience of our first parents been imputed to them. So
that what has been said in this point seems to be excellently summed
up in that article of our church, where she declares, that “Original
sin standeth not in the following of _Adam_, but it is the fault and
corruption of every man, that naturally is engendered of the offspring
of _Adam_; whereby man is very far gone from original righteousness,
and is of his own nature inclined to evil, so that the flesh lusteth
always contrary to the spirit; and therefore in every person born into
this world, it deserveth GOD’s wrath and damnation.”
I have been more particular in treating of this point, because it
is the very foundation of the christian religion: For I am verily
persuaded, that it is nothing but a want of being well grounded in the
doctrine of original sin, and of the helpless, nay, I may say, damnable
condition, each of us comes into the world in, that makes so many
infidels oppose, and so many who call themselves christians, so very
lukewarm in their love and affections to JESUS CHRIST. It is this,
and I could almost say, this only, that makes infidelity abound among
us so much as it does. For, alas! we are mistaken if we imagine that
men now commence or continue infidels, and set up corrupted reason in
opposition to divine revelation merely for want of evidence, (for I
believe it might easily be proved, that a modern unbeliever is the
most credulous creature living;) no, it is only for want of an humble
mind, of a sense of their original depravity, and a willingness to own
themselves so depraved, that makes them so obstinately shut their eyes
against the light of the glorious gospel of CHRIST. Whereas, on the
contrary, were they but once pricked to the heart with a due and lively
sense of their natural corruption and liableness to condemnation, we
should have them no more scoffing at divine revelation, and looking on
it as an idle tale; but they would cry out with the trembling jaylor,
“What shall I do to be saved?” It was an error in this fundamental
point, that made so many resist the evidence the Son of GOD himself
gave of his divine mission, when he tabernacled amongst us. Every word
he spake, every action he did, every miracle he wrought, proved that
he came from GOD. And why then did so many harden their hearts, and
would not believe his report? Why, he himself informs us, “They will
not come unto me that they may have life:” They will obstinately stand
out against those means GOD had appointed for their salvation: And St.
_Paul_ tells us, “that if the gospel be hid, it is hid to them that are
lost; in whom the GOD of this world hath blinded the eyes of them which
believe not, lest the light of the glorious gospel of CHRIST, who is
the image of GOD, should shine upon them.” 2 _Corinthians_ iv. 3, 4.
If it be asked, how it suits with the divine goodness, to impute the
guilt of one man’s sin, to an innocent posterity? I should think it
sufficient to make use of the apostle’s words: “Nay, but O man, who
art thou that repliest against GOD? Shall the thing formed say to him
that formed it, why hast thou made me thus?” But to come to a more
direct reply: Persons would do well to consider that in the first
covenant GOD made with man, _Adam_ acted as a public person, as the
common representative of all mankind, and consequently we must stand
or fall with him. Had he continued in his obedience, and not eaten the
forbidden fruit, the benefits of that obedience would doubtless have
been imputed to us: But since he did not persist in it, but broke the
covenant made with him, and us in him; who dares charge the righteous
Judge of all the earth with injustice for imputing that to us also? I
proceed,
_Secondly_, To prove that we stand in need of being justified,
on account of the sin of our lives.
That GOD, as he made man, has a right to demand his obedience, I
suppose is a truth no one will deny: that he hath also given us both
a natural and a written law, whereby we are to be judged, cannot be
questioned by any one who believes St. _Paul_’s epistle to the _Romans_
to be of divine authority: For in it we are told of a law written
in the heart, and a law given by _Moses_; and that each of us hath
broken these laws, is too evident from our sad and frequent experience.
Accordingly the holy scriptures inform us that “there is no man which
liveth and sinneth not;” that “in many things we offend all;” that “if
we say we have no sin we deceive ourselves,” and such like. And if we
are thus offenders against GOD, it follows, that we stand in need of
forgiveness for thus offending Him; unless we suppose GOD to enact laws,
and at the same time not care whether they are obeyed or no; which is
as absurd as to suppose that a prince should establish laws for the
proper government of his country, and yet let every violator of them
come off with impunity. But GOD has not dealt so foolishly with his
creatures: no, as he gave us a law, he demands our obedience to that
law, and has obliged us universally and perseveringly to obey it,
under no less a penalty than incurring his curse and eternal death for
every breach of it: For thus speaks the scripture; “Cursed is he that
continueth not in all things that are written in the law to do them;”
as the scripture also speaketh in another place, “The soul that sinneth,
it shall die.” Now it has already been proved, that we have all of us
sinned; and therefore, unless some means can be found to satisfy GOD’s
justice, we must perish eternally.
Let us then stand a while, and see in what a deplorable condition each
of us comes into the world, and still continues, till we are translated
into a state of grace. For surely nothing can well be supposed more
deplorable, than to be born under the curse of GOD; to be charged
with _original guilt_; and not only so, but to be convicted as actual
breakers of GOD’s law, the least breach of which justly deserves
eternal damnation. Surely this can be but a melancholy prospect to view
ourselves in, and must put us upon contriving some means whereby we may
satisfy and appease our offended judge. But what must those means be?
Shall we repent? Alas! there is not one word of repentance mentioned
in the first covenant: “The day that thou eatest thereof, thou shalt
surely die.” So that, if GOD be true, unless there be some way found
out to satisfy divine justice, we must perish; and there is no room
left for us to expect a change of mind in GOD, though we should seek
it with tears. Well then, if repentance will not do, shall we plead
the law of works? Alas! “By the law shall no man living be justified:
for by the law comes the knowledge of Sin.” It is that which convicts
and condemns, and therefore can by no means justify us; and “all our
righteousnesses (says the prophet) are but as filthy rags.” Wherewith
then shall we come before the LORD, and bow down before the most high
GOD? Shall we come before Him with calves of a year old, with thousands
of rams, or ten thousands of rivers of oil? Alas! GOD has shewed thee,
O man, that this will not avail: For he hath declared, “I will take
no bullock out of thy house, nor he-goat out of thy fold: for all the
beasts of the forests are mine, and so are the cattle upon a thousand
hills.” Will the LORD then be pleased to accept our first-born for
our transgression, the fruit of our bodies for the sin of our souls?
Even this will not purchase our pardon: for he hath declared that “the
children shall not bear the iniquities of their parents.” Besides, they
are sinners, and therefore, being under the same condemnation, equally
stand in need of forgiveness with ourselves. They are impure, and will
the LORD accept the blind and lame for sacrifice? Shall some angel then,
or archangel, undertake to fulfill the covenant which we have broken,
and make atonement for us? Alas! they are only creatures, though
creatures of the highest order; and therefore are obliged to obey GOD
as well as we; and after they have done all, must say they have done
no more than what was their duty to do. And supposing it was possible
for them to die, yet how could the death of a finite creature satisfy
an infinitely offended justice? O wretched men that we are! Who shall
deliver us? I thank GOD, our LORD JESUS CHRIST. Which naturally leads
me to the
_Third_ thing proposed, which was to endeavour to prove, that there is
no possibility of obtaining this justification, which we so much want,
but by the all-perfect obedience and precious death of JESUS CHRIST,
“But ye are justified in the name of our LORD JESUS CHRIST.”
But this having been in some measure proved by what has been said under
the foregoing head, wherein I have shewn that neither our repentance,
righteousness, nor sacrifice, no not the obedience and death of angels
themselves, could possibly procure justification for us, nothing
remains for me to do under this head, but to shew that JESUS CHRIST has
procured it for us.
And here I shall still have recourse “to the law and to the testimony.”
For after all the most subtle disputations on either side, nothing
but the lively oracles of GOD can give us any satisfaction in this
momentous point: it being such an inconceivable mystery, that the
eternal only-begotten Son of GOD should die for sinful man, that we
durst not have presumed so much as to have thought of it, had not GOD
revealed it in his holy word. It is true, reason may shew us the wound,
but revelation only can lead us to the means of our cure. And though
the method GOD has been pleased to take to make us happy, may be to
the infidel a stumbling-block, and to the wise opiniator and disputer
of this world, foolishness; yet wisdom, that is, the dispensation of
our redemption, will be justified, approved of, and submitted to, by
all her truly wise and holy children, by every sincere and upright
christian.
But to come more directly to the point before us. Two things, as was
before observed, we wanted, in order to be at peace with GOD.
1. To be freed from the guilt of the sin of our nature.
2. From the sin of our lives.
And both these (thanks be to GOD for this unspeakable gift) are secured
to believers by the obedience and death of JESUS CHRIST. For what says
the scripture?
1. As to the _first_, it informs us, that “as by the disobedience
of one man, (or by one transgression, namely, that of _Adam_) many
were made sinners; so by the obedience of one, JESUS CHRIST (therein
including his passive as well as active obedience) many were made
righteous.” And again, “As by the disobedience of one man, judgment
came upon all men unto condemnation;” or all men were condemned on
having _Adam_’s sin imputed to them; “so by the obedience of one, that
is, JESUS CHRIST, the free gift of pardon and peace came upon all men,
(all sorts of men) unto justification of life.” I say all sorts of
men; for the apostle in this chapter is only drawing a parallel between
the first and second _Adam_ in this respect, that they acted both as
representatives; and as the posterity of _Adam_ had his sin imputed to
them, so those for whom CHRIST died, and whose representative he is,
shall have his merits imputed to them also. Whoever run the parallel
farther, in order to prove universal redemption (whatever arguments
they may draw for the proof of it from other passages of scripture,)
if they would draw one from this for that purpose, I think they stretch
their line of interpretation beyond the limits of scripture.
2. Pardon for the sin of our lives was another thing, which we wanted
to have secured to us, before we could be at peace with GOD.
And this the holy scriptures inform us, is abundantly done by the death
of JESUS CHRIST. The evangelical prophet foretold that the promised
Redeemer should be “wounded for our transgressions, and bruised for our
iniquities; that the chastisement of our peace should be upon him; and
that by his stripes we should be healed,” _Isaiah_ liii. 6. The angels
at his birth said, that he should “save his people from their sins.”
And St. _Paul_ declares, that “this is a faithful saying, and worthy of
all acceptation, that JESUS CHRIST came into the world to save sinners.”
And here in the words of the text, “Such (or, as I observed before,
these things) were some of you; but ye are washed, &c.” and again,
“JESUS CHRIST is the end of the law for righteousness to every one that
believeth.” And, to shew us that none but JESUS CHRIST can do all this,
the apostle St. _Peter_ says, “Neither is their salvation in any other;
for there is no other name under heaven given among men, whereby we
must be saved,” but the name of JESUS CHRIST.
How GOD will be pleased to deal with the _Gentiles_, who yet sit
in darkness and under the shadow of death, and upon whom the sun of
righteousness never yet arose, is not for us to enquire. “What have we
to do to judge those that are without?” To GOD’s mercy let us recommend
them, and wait for a solution of this and every other difficult point,
till the great day of accounts, when all GOD’s dispensations, both of
providence and grace, will be fully cleared up by methods to us, as yet
unknown, because unrevealed. However, this we know, that the judge of
all the earth will, most assuredly, do right.
But it is time for me to draw towards a conclusion.
I have now, brethren, by the blessing of GOD, discoursed on the words
of the text in the method I proposed. Many useful inferences might be
drawn from what has been delivered; but as I have detained you, I fear,
too long already, permit me only to make a reflection or two on what
has been said, and I have done.
If then we are freely justified by the death and obedience of JESUS
CHRIST, let us here pause a while; and as before we have reflected on
the misery of a fallen, let us now turn aside and see the happiness
of the believing, soul. But alas! how am I lost to think that GOD the
Father, when we were in a state of enmity and rebellion against Him,
should notwithstanding yearn in his bowels towards us his fallen, his
apostate creatures: And because nothing but an infinite ransom could
satisfy an infinitely offended justice, that should send his only
and dear Son JESUS CHRIST (who is GOD, blessed for ever, and who had
lain in his bosom from all eternity) to fulfil the covenant of works,
and die a cursed, painful, ignominious death, for us and for our
salvation! who can avoid crying out, at the consideration of this
mystery of godliness. “Oh the depth of the riches of GOD’s love” to us
his wretched, miserable and undone creatures! “How unsearchable is his
mercy, and his ways past finding out!” Now know we of a truth, O GOD,
that thou hast loved us, “since thou hast not with-held thy Son, thine
only Son JESUS CHRIST,” from thus doing and dying for us.
But as we admire the Father sending, let us likewise humbly and
thankfully adore the Son coming, when sent to die for man. But O! what
thoughts can conceive, what words express the infinite greatness of
that unparalleled love, which engaged the Son of GOD to come down from
the mansions of his Father’s glory to obey and die for sinful man! The
_Jews_, when he only shed a tear at poor _Lazarus_’s funeral, said,
“Behold how he loved him.” How much more justly then may we cry out,
Behold how he loved us! When he not only fulfilled the whole moral law,
but did not spare to shed his own most precious blood for us.
And can any poor truly-convicted sinner, after this, despair of
mercy? What, can they see their Saviour hanging on a tree, with arms
stretched out ready to embrace them, and yet, on their truly believing
on him, doubt of finding acceptance with him? No, away with all such
dishonourable, desponding thoughts. Look on his hands, bored with pins
of iron; look on his side, pierced with a cruel spear, to let loose
the sluices of his blood, and open a fountain for sin, and for all
uncleanness; and then despair of mercy if you can! No, only believe
in Him, and then, though you have crucified him afresh, yet will he
abundantly pardon you; “though your sins be as scarlet, yet shall they
be as wool; though deeper than crimson, yet shall they be whiter than
snow.”
Which GOD of his infinite mercy grant, &c.
SERMON XLVII.
The great Duty of Charity recommended.
1 CORINTHIANS xiii. 8.
_Charity never faileth._
NOTHING is more valuable and commendable, and yet, not one duty is
less practised, than that of charity. We often pretend concern and pity
for the misery and distress of our fellow-creatures, but yet we seldom
commiserate their condition so much as to relieve them according to
our abilities; but unless we assist them with what they may stand in
need of, for the body, as well as for the soul, all our wishes are no
more than words of no value or regard, and are not to be esteemed or
regarded: for when we hear of any deplorable circumstance, in which our
fellow-creatures are involved, be they friends or enemies; it is our
duty, as christians, to assist them to the utmost of our power.
Indeed, we are not, my brethren, to hurt ourselves or our families;
this is not that charity which is so much recommended by St. _Paul_;
no, but if we are any ways capable of relieving them without injuring
either ourselves, or families, then it is our duty to do it; and this
never faileth, where it proceeds from a right end, and with a right
view.
St. _Paul_ had been shewing, in the preceding chapter, that spiritual
gifts were divers; that GOD had disposed of one blessing to one, and
another to another; and though there was a diversity of blessings, GOD
did not bestow them to one person, but gave to one a blessing which he
denied to another, and gave a blessing, or a gift to the other which
might make him as eminent in one way, as the other’s gift made him so
in another: but though there are these divers spiritual gifts, they are
all given for some wise end, even to profit withal, and to that end
they are thus diversly bestowed. We are not, on the one hand, to hide
those gifts which GOD has given us: neither are we, on the other, to
be so lavish of them, as to spend them upon our lusts and pleasures,
to satisfy our sensual appetites, but they are to be used for the
glory of GOD, and the good of immortal souls. After he had particularly
illustrated this, he comes to shew, that all gifts, however great they
may be in themselves, are of no value unless we have charity, as you
may see particularly, by considering from the beginning of this chapter.
But before I go any further, I shall inform you what the apostle
means by charity; and that is, LOVE; if there is true love, there will
be charity; there will be an endeavour to assist, help, and relieve
according to that ability wherewith GOD has blessed us: and, since this
is so much recommended by the apostle, let us see how valuable this
charity is, and how commendable in all those who pursue it. I shall,
I. Consider this blessing as relating to the bodies of men.
II. I shall shew how much more valuable it is, when relating to
the souls of men.
III. Shall shew you when your charity is of the right kind.
IV. Why this charity, or the grace of love, never faileth.
V. Shall conclude all, with an exhortation to high and low,
rich and poor, one with another, to be found in the constant
practice of this valuable and commendable duty.
_First_, I shall consider this duty, as relating to the bodies of men.
And,
1. O that the _rich_ would consider how praise-worthy this duty is, in
helping their fellow-creatures! We were created to be a help to each
other; GOD has made no one so independent as not to need the assistance
of another; the richest and most powerful man upon the face of this
earth, needs the help and assistance of those who are around him; and
though he may be great to-day, a thousand accidents may make him as
low to-morrow; he that is rolling in plenty to-day, may be in as much
scarcity to-morrow. If our rich men would be more charitable to their
poor friends and neighbours, it would be a means of recommending them
to the favour of others, if Providence should frown upon them; but
alas, our great men had much rather spend their money in a playhouse,
at a ball, an assembly, or a masquerade, than relieve a poor distressed
servant of JESUS CHRIST. They had rather spend their estates on their
hawks and hounds, on their whores, and earthly, sensual, devilish
pleasures, than comfort, nourish, or relieve one of their distressed
fellow-creatures. What difference is there between the king on the
throne, and the beggar on the dunghill, when GOD demands their breaths?
There is no difference; my brethren, in the grave, nor will there be
any at the day of judgment. You will not be excused because you have
had a great estate, a fine house, and lived in all the pleasures that
earth could afford you; no, these things will be one means of your
condemnation; neither will you be judged according to the largeness of
your estate, but according to the use you have made of it.
Now, you may think nothing but of your pleasures and delights, of
living in ease and plenty, and never consider how many thousands of
your fellow-creatures would rejoice at what you are making waste of,
and setting no account by. Let me beseech you, my rich brethren, to
consider the poor of the world, and how commendable and praise-worthy
it is to relieve those who are distressed. Consider, how pleasing this
is to GOD, how delightful it is to man, and how many prayers you will
have put up for your welfare, by those persons whom you relieve; and
let this be a consideration to spare a little out of the abundance
wherewith GOD has blessed you, or the relief of his poor. He could have
placed you in their low condition, and they in your high state; it is
only his good pleasure that has thus made the difference, and shall not
this make you remember your distressed fellow-creatures?
Let me beseech you to consider, which will stand you best at the day
of judgment, so much money expended at a horse-race, at a cockpit,
at a play or masquerade, or so much given for the relief of your
fellow-creatures, and for the distressed members of JESUS CHRIST.
I beseech you, that you would consider how valuable and commendable
this duty is: do not be angry at my thus exhorting you to that duty,
which is so much recommended by JESUS CHRIST himself, and by all his
apostles: I speak particularly to you, my rich brethren, to intreat
you to consider those that are poor in this world, and help them from
time to time, as their necessity calls for it. Consider, that there is
a curse denounced against the riches of those, who do not thus do good
with them; namely, “Go to now you rich men, weep and howl for your
miseries that shall come upon you; your riches are corrupted, your
garments are moth-eaten, your gold and silver is cankered, and the rust
of them shall be a witness against you, and shall eat your flesh, as
it were fire; ye have heaped your treasure together for the last day.”
You see the dreadful woe pronounced against all those who hoard up the
abundance of the things of this life, without relieving the distresses
of those who are in want thereof: and the apostle _James_ goes on
also to speak against those who have acquired estates by fraud, as too
many have in these days. “Behold the hire of the labourers, which have
reaped down your fields, which is by you kept back by fraud, crieth;
and the cries of them who have reaped, are entered into the ears of
the LORD GOD of Sabbaoth. Ye have lived in pleasure on the earth, and
been wanton; ye have nourished your hearts, as in a day of slaughter.”
Thus, if you go on to live after the lust of the flesh, to pamper
your bellies, and make them a God, while the poor all round you are
starving, GOD will make these things a witness against you, which shall
be as a worm to your souls, and gnaw your consciences to all eternity;
therefore, let me once more recommend charity unto the bodies of men,
and beseech you to remember what the blessed LORD JESUS CHRIST has
promised unto those who thus love his members, that “as they have done
it to the least of his members, they have done it unto him.”
I am not now speaking for myself; I am not recommending my little flock
in _Georgia_ to you; then you might say, as many wantonly do, that I
wanted the money for myself; no, my brethren, I am now recommending
the poor of this land to you, your poor neighbours, poor friends, yea,
your poor enemies; they are whom I am now speaking for; and when I see
so many starving in the streets, and almost naked, my bowels are moved
with pity and concern, to consider, that many in whose power it is, to
lend their assisting hand, should shut up their bowels of compassion,
and will not relieve their fellow-creatures, though in the most
deplorable condition for the want thereof.
As I have thus recommended charity particularly to the rich among you;
so now I would,
2. _Secondly_, Recommend this to another set of people among us, who,
instead of being the most forward in acts of charity, are commonly the
most backward; I mean the _clergy_ of this land.
Good GOD! how amazing is the consideration, that those, whom GOD has
called out to labour in spiritual things, should be so backward in this
duty, as fatal experience teacheth. Our clergy (that is the generality
thereof) are only seeking after preferment, running up and down, to
obtain one benefice after another; and to heap up an estate, either to
spend on the pleasures of life, or to gratify their sensual appetites,
while the poor of their flock are forgotten; nay, worse, they are
scorned, hated, and disdained.
I am not now, my brethren, speaking of all the clergy; no, blessed be
GOD, there are some among them, who abhor such proceedings, and are
willing to relieve the necessitous; but GOD knows, these are but very
few, while many take no thought of the poor among them.
They can visit the rich and the great, but the poor they cannot bear in
their sight; they are forgetful, wilfully forgetful of the poor members
of JESUS CHRIST.
They have gone out of the old paths, and turned into a new polite way,
but which is not warranted in the word of GOD: they are sunk into a
fine way of acting; but as fine as it is, it was not the practice of
the apostles, or of the christians in any age of the church: for they
visited and relieved the poor among them; but how rare is this among
us, how seldom do we find charity in a clergyman?
It is with grief I speak these things, but woful experience is a
witness to the truth thereof: and if all the clergy of this land were
here, I would tell them boldly, that they did not keep in the ways of
charity, but were remiss in their duty; instead of “selling all and
giving to the poor,” they will not sell any thing, nor give at all to
the poor.
3. _Thirdly_, I would exhort you who are poor, to be charitable to one
another.
Though you may not have money, or the things of this life, to bestow
upon one another; yet you may assist them, by comforting, and advising
them not to be discouraged though they are low in the world; or in
sickness you may help them according as you have time or ability: do
not be unkind to one another: do not grieve, or vex, or be angry with
each other; for this is giving the world an advantage over you.
And if GOD stirs up any to relieve you, do not make an ill use of what
his providence, by the hands of some christian, hath bestowed upon
you: be always humble and wait on GOD; do not murmur or repine, if you
see any relieved and you are not; still wait on the LORD, and help one
another, according to your abilities, from time to time.
Having shewed you how valuable this is to the bodies of men, I now
proceed,
_Secondly_, To shew you how much more valuable this charity is, when it
extends to the souls of men.
And is not the soul more valuable than the body? It would be of no
advantage, but an infinite disadvantage, to obtain all the world, if we
were to lose our souls. The soul is of infinite value, and of infinite
concern, and, therefore, we should extend our charity whenever we see
it needful, and likewise should reprove, rebuke, and exhort with all
godliness and love.
We should, my dear brethren, use all means and opportunities for
the salvation of our own souls, and of the souls of others. We
may have a great deal of charity and concern for the bodies of our
fellow-creatures, when we have no thought, or concern, for their
immortal souls: But O how sad is it, to have thought for a mortal,
but not for the immortal part; to have charity for the body of our
fellow-creatures, while we have no concern for their immortal souls;
it may be, we help them to ruin them, but have no concern in the saving
of them.
You may love to spend a merry evening, to go to a play, or a
horse-race, with them; but on the other hand, you cannot bear the
thoughts of going to a sermon, or a religious society, with them; no,
you would sing the songs of the drunkard, but you will not sing hymns,
with them; this is not polite enough, this is unbecoming a gentleman of
taste, unfashionable, and only practised among a parcel of enthusiasts
and madmen.
Thus, you will be so uncharitable as to join hand in hand with those
who are hastening to their own damnation, while you will not be so
charitable as to assist them in being brought from darkness to light,
and from the power of Satan unto GOD. But this, this, my dear brethren,
is the greatest charity, as can be, to save a soul from death: this is
of far greater advantage, than relieving the body of a fellow-creature:
for the most miserable object as could be, death would deliver it
from all. But death, to those who are not born again, would be so far
from being a release from all misery, that it would be an inlet to all
torment, and that to all eternity. Therefore, we should assist, as much
as possible, to keep a soul from falling into the hands of Satan: for
he is the grand enemy of souls. How should this excite you to watch
over your own and others souls? for unless you are earnest with GOD,
Satan will be too hard for you. Surely, it is the greatest charity to
watch over one another’s words and actions, that we may forewarn each
other when danger is nigh, or when the enemy of souls approaches.
And if you have once known the value of your own souls, and know what
it is to be snatched as brands out of the burning fire, you will be
solicitous that others may be brought out of the same state. It is not
the leading of a moral life, being honest, and paying every man his
just due; this is not a proof of your being in a state of grace, or of
being born again, and renewed in the spirit of your minds: No, you may
die honest, just, charitable, and yet not be in a state of salvation.
It is not the preaching of that morality, which most of our pulpits now
bring forth, that is sufficient to bring you from sin unto GOD. I saw
you willing to learn, and yet were ignorant of the necessity of being
born again, regenerated, of having all old things done away, and all
things becoming new in your souls: I could not bear, my brethren, to
see you in the highway to destruction, and none to bring you back. It
was love to your souls, it was a desire to see CHRIST formed in you,
which brought me into the fields, the highways, and hedges, to preach
unto you JESUS, a crucified JESUS as dying for you. It was charity,
indeed it was charity to your souls, which has exposed me to the
present ill treatment of my letter-learned brethren.
Therefore, let me advise you to be charitable to the souls of one
another; that is, by advising them with all love and tenderness, to
follow after CHRIST, and the things which belong to their immortal
peace, before they be for ever hid from their eyes.
I now proceed, in the
_Third_ place, to shew when your charity is of the right kind.
And here, my brethren, I shall shew, _First_, When it is not; and,
_Secondly_, When it is of the right kind.
1. _First_, Your charity is not of the right kind, when it proceeds
from worldly views or ends.
If it is to be seen of men, to receive any advantage from them, to
be esteemed, or to gain a reputation in the world; or if you have any
pride in it, and expect to reap benefit from GOD merely for it; if
all, or each of these is the end of your charity, then it is all in
vain; your charity does not proceed from a right end, but you are
hereby deceiving your own souls. If you give an alms purely to be
observed by man, or as expecting favour from GOD, merely on the account
thereof, then you have not the glory of GOD, or the benefit of your
fellow-creatures at heart, but merely yourself: this, this is not
charity. Nor,
_Secondly_, Is that true charity, when we give any thing to our
fellow-creatures purely to indulge them in vice: this is so far from
being charity, that it is a sin, both against GOD, and against our
fellow-creatures. And yet, this is as common, as it is sinful, to carry
our friends, under a specious pretence of charity, to one or the other
entertainment, with no other view, but to make them guilty of excess.
Hereby you are guilty of a double sin: we are not to sin ourselves,
much less should we endeavour to make another sin likewise. But,
_Thirdly_, Our charity comes from a right end, when it proceeds from
love to GOD, and for the welfare both of the body and soul of our
fellow-creatures.
When this is the sole end of relieving our distressed fellow-creatures,
then our charity comes from a right end, and we may expect to reap
advantage by it: this is the charity which is pleasing to GOD. GOD is
well pleased, when all our actions proceed from love, love to himself,
and love to immortal souls.
Consider, my dear brethren, that it was love for souls, that brought
the blessed JESUS down from the bosom of his Father; that made him,
who was equal in power and glory, to come and take upon him our nature;
that caused the LORD of life to die the painful, ignominious, and
accursed death of the cross. It was love to immortal souls, that
brought this blessed JESUS among us. And O that we might hence consider
how great the value of souls was and is: it was that which made JESUS
to bleed, pant, and die. And surely souls must be of infinite worth,
which made the Lamb of GOD to die so shameful a death.
And shall not this make you have a true value for souls? It is of the
greatest worth: and this, this is the greatest charity, when it comes
from love to GOD, and from love to souls. This will be a charity, the
satisfaction of which will last to all eternity. O that this may make
you have so much regard for the value of souls, as not to neglect
all opportunities for the doing of them good: here is something worth
having charity for, because they remain to all eternity. Therefore, let
me earnestly beseech you both to consider the worth of immortal souls,
and let your charity extend to them, that by your advice and admonition,
you may be an instrument, in the hands of GOD, in bringing souls to the
LORD JESUS.
I am in the next place to consider,
_Fourthly_, Why this charity, or grace of love never faileth.
And it never faileth in respect of its proceeding from an unchangeable
GOD. We are not to understand, that our charity is always the same: No,
there may, and frequently are, ebbs and flowings; but still it never
totally faileth: No, the grace of love remaineth for ever. There is,
and will be, a charity to all who have erred and run astray from GOD.
We cannot be easy to see souls in the highway to destruction, and not
use our utmost endeavour to bring them back from sin, and shew them the
dreadful consequence of running into evil. Christians cannot bear to
see those souls for whom CHRIST died, perish for want of knowledge: and
if they see any of the bodies of their fellow-creatures in want, they
will do the utmost in their power to relieve them.
Charity will never fail, among those who have a true love to the
LORD JESUS, and know the value of souls: they will be charitable to
those who are in distress. And thus you see, that true charity, if it
proceeds from a right end, never faileth.
I now proceed, my brethren, in the
_Last_ place, to exhort all of you, high and low, rich and poor, one
with another, to practice this valuable and commendable duty of charity.
It is not rolling in your coaches, taking your pleasure, and
not considering the miseries of your fellow-creatures, that is
commendable or praise-worthy; but the relieving your distressed poor
fellow-creatures, is valuable and praise-worthy wherever it is found.
But alas! how very few of our gay and polite gentlemen consider their
poor friends; rather they despise, and do not regard them. They can
indulge themselves in the follies of life, and had much rather spend
their estates in lusts and pleasures, while the poor all round them
are not thought worthy to be set with the dogs of their flock. If you
have an abundance of the things of this world, then you are esteemed
as companions for the polite and gay in life; but if you are poor, then
you must not expect to find any favour, but be hated, or not thought
fit for company or conversation: and if you have an abundance of the
things of this life, and do not want any assistance, then you have
many ready to help you. My dear brethren, I do not doubt but your
own experience is a proof of my assertions; as also, that if any come
into distress, then those, who promised to give relief, quite forget
what they promise, and will despise, because Providence has frowned.
But this is not acting like those who are bound for the heavenly
_Jerusalem_; thus our hearts and our actions give our lips the lie: for
if we profess the name of CHRIST, and do not depart from all iniquity,
we are not those, who are worthy of being esteemed christians indeed.
For, if we have not charity, we are not christians: charity is the
great duty of christians: and where is our christianity, if we want
charity? Therefore, let me beseech you to exercise charity to your
distressed fellow-creatures. Indeed, my dear brethren, this is truly
commendable, truly valuable; and therefore, I beseech you, in the
bowels of tender mercy to CHRIST, to consider his poor distressed
members; exercise, exercise, I beseech you, this charity: if you have
no compassion, you are not true disciples of the LORD JESUS CHRIST.
I humbly beg you to consider those who want relief, and are really
destitute, and relieve them according to your abilities. Consider,
that the more favourable Providence has been to you, it should make
you the more earnest and solicitous to relieve those whom you may find
in distress: it is of the utmost consequence, what is well pleasing to
your fellow-creatures, and doing your duty to GOD.
When you are called from hence, then all riches and grandeur will be
over; the grave will make no distinction; great estates will be of
no signification in the other world; and if you have made a bad use
of the talent which GOD hath put into your hands, it will be only an
aggravation of your condemnation at the great day of account, when GOD
shall come to demand your souls, and to call you to an account, for the
use to which you have put the abundance of the things of this life.
To conclude, let me once more beseech each of you to act according to
the circumstances of life, which GOD, in his rich and free mercy, has
given you.
If you were sensible of the great consequences which would attend your
acting in this charitable manner, and considered it as a proof of your
love to GOD, the loving his members; you could not be uncharitable
in your tempers, nor fail to relieve any of your distressed fellow
creatures.
Consider how easy it is for many of you, by putting your mites together,
to help one who is in distress; and how can you tell, but that the
little you give, may be the means of bringing one from distress into
flourishing circumstances; and then, if there is a true spirit of a
christian in them, they can never be sufficiently thankful to GOD the
author, and to you as the instrument, in being so great a friend to
them in their melancholy circumstances: consider also, once more, how
much better your account will be at the day of judgment, and what peace
of conscience you will enjoy. How satisfactory must be the thought of
having relieved the widow and the fatherless? This is recommended by
the LORD JESUS CHRIST, and has been practised in all ages of the church:
and therefore, my brethren, be ye now found in the practice of this
duty.
I have been the larger upon this, because our enemies say we deny
all moral actions; but, blessed be GOD, they speak against us without
cause: we highly value them; but we say, that faith in CHRIST,
the love of GOD, and being born again, are of infinite more worth;
but you cannot be true christians without having charity to your
fellow-creatures, be they friends or enemies, if in distress. And,
therefore, exert yourselves in this duty, as is commanded by the
blessed JESUS: and if you have true charity, you shall live and reign
with him for ever.
Now to GOD the Father, GOD the Son, and GOD the Holy Ghost, be
all honour, power, glory, might, majesty, and dominion, both
now and for evermore. _Amen._
SERMON XLVIII.
Satan’s Devices.
2 CORINTHIANS ii. 11.
_Lest Satan should get an advantage over us; for we are not
ignorant of his devices._
THE occasion of these words was as follows: In the church of _Corinth_
there was an unhappy person, who had committed such incest, as was not
so much as named among the _Gentiles_, in taking his father’s wife; but
either on account of his wealth, power, or some such reasons, like many
notorious offenders now-adays, he had not been exposed to the censures
of the church. St. _Paul_, therefore, in his first epistle, severely
chides them for this neglect of discipline, and commands them, “in the
name of our LORD JESUS CHRIST, when they were gathered together, to
deliver such a one, whoever he was, to Satan, for the destruction of
the flesh, that his Spirit might be saved in the day of the LORD;” that
is, they should solemnly excommunicate him; which was then commonly
attended with some bodily disease. The _Corinthians_, being obedient
to the Apostle, as dear children, no sooner received this reproof, but
they submitted to it, and cast the offending party out of the church.
But whilst they were endeavouring to amend one fault, they unhappily
ran into another; and as they formerly had been too mild and remiss,
so now they behaved towards him with too much severity and resentment.
The Apostle, therefore, in this chapter, reproves this, and tells them,
that “sufficient to the offender’s shame, was the punishment which had
been inflicted of many:” that he had now suffered enough; and that,
therefore, lest he should be tempted to say with _Cain_, “My punishment
is greater than I can bear;” or to use the Apostle’s own words, “Lest
he should be swallowed up with over-much sorrow;” they ought, now he
had given proof of his repentance, to forgive him, to confirm their
love towards him, and so restore him in the spirit of meekness; “Lest
Satan, (to whose buffetings he was now given, by tempting him to
despair) should get an advantage over us:” and so, by representing you
as merciless and cruel, cause that holy name to be blasphemed, by which
you are called; “for we are not ignorant of his devices:” we know very
well how many subtle ways he has to draw aside and beguile unguarded
unthinking men.
Thus then, stand the words in relation to the context; but as Satan
has many devices, and as his quiver is full of other poisonous darts,
besides those which he shoots at us to drive us to despair, I shall, in
the following discourse,
_First_, Briefly observe who we are to understand by Satan. And,
_Secondly_, Point out to you, what are the chief devices he
generally makes use of, to draw off converts from CHRIST, and
also prescribe some remedies against them.
_First_, Who are we to understand by Satan?
The word _Satan_, in its original signification, means an adversary;
and in its general acceptation, is made use of, to point out to us
the chief of the devils, who, for striving to be as GOD, was cast down
from heaven, and is now permitted, “with the rest of his spiritual
wickednesses in high places, to walk up and down, seeking whom he may
devour.” We hear of him immediately after the creation, when in the
shape of a serpent, he lay in wait to deceive our first parents. He
is called Satan, in the book of _Job_, where we are told, that “when
the sons of GOD came to present themselves before the LORD, Satan
also came amongst them.” As the scripture also speaketh in the book of
_Chronicles_; “and Satan moved _David_ to number the people.” In the
New Testament he goes under different denominations; sometimes he is
called the _evil One_, because he is evil in himself, and tempts us to
evil. Sometimes, “the Prince of the power of the air;” and, “the Spirit
that now ruleth in the children of disobedience;” because he resides
chiefly in the air, and through the whole world: and all that are not
born of GOD, are said to lie in him.
He is an enemy to GOD and goodness; he is a hater of all truth: Why
else did he slander GOD in paradise? Why did he tell _Eve_, “You shall
not surely die?” And why did he promise to give all the kingdoms of the
world, and the glories of them, to JESUS CHRIST, if he would fall down
and worship him?
He is full of malice, envy, and revenge; for what other motives could
induce him to molest innocent man in paradise? And why is he still so
restless in his attempts to destroy us, who have done him no wrong?
He is a being of great _power_, as appears in his being able to act on
the imagination of our blessed LORD, so as to represent to him all the
kingdoms of the world, and the glories of them, in a moment of time. As
also in carrying his sacred body through the air up to a pinacle of the
temple; and his driving a herd of swine so furiously into the deep. Nay,
so great is his might, that, I doubt not, was GOD to let him use his
full strength, but he could turn the earth upside down, or pull the sun
from its orb.
But what he is most remarkable for is, his _subtlety_: for not having
power given him from above, to take us by force, he is obliged to wait
for opportunities to betray us, and to catch us by guile. He, therefore,
made use of the serpent, which was subtle above all the beasts of the
field, in order to tempt our first parents; and accordingly he is said,
in the New Testament, “To lie in wait to deceive;” and, in the words
of the text, the Apostle says, “We are not ignorant of his devices;”
thereby implying, that we are more in danger of being seduced by his
policy, than over-borne by his power.
From this short description of Satan, we may easily judge whose
children they are, who love to make a lie, who speak evil of, and
slander their neighbour, and whose hearts are full of pride, subtlety,
malice, envy, revenge, and all uncharitableness. Surely they have Satan
for their father: for the tempers of Satan they know, and the works of
Satan they do. But were they to see either themselves, or Satan as he
is, they could not but be terrified at their own likeness, and abhor
themselves in dust and ashes.
But, the justice of GOD in suffering us to be tempted, is vindicated
from the following considerations: That we are here in a state of
disorder; That he has promised not to suffer us to be tempted above
what we are able to bear; and not only so, but to him that overcometh
he will give a crown of life.
The holy angels themselves, it should seem, were once put to a trial
whether they would be faithful or not. The first _Adam_ was tempted,
even in paradise. And JESUS CHRIST, that second _Adam_, though he was
a son, yet was carried, as our representative, by the Holy Spirit, into
the wilderness, to be tempted of the devil. And there is not one single
saint in paradise, amongst the goodly fellowship of the prophets, the
glorious company of the apostles, the noble army of martyrs, and the
spirits of just men made perfect, who, when on earth, was not assaulted
by the fiery darts of that wicked one, the devil.
What then has been the common lot of all GOD’s children, and of the
angels, nay, of the eternal Son of GOD himself, we must not think to
be exempted from: No, it is sufficient if we are made perfect through
temptations, as they were. And, therefore, since we cannot but be
tempted, unless we could unmake human nature, instead of repining at
our condition, we should rather be enquiring, at what time of our lives
Satan most violently assaults us? And what those devices are, which he
commonly makes use of, in order to “get an advantage over us?”
As to the first question, what time of life? I answer, we must expect
to be tempted by him, in some degree or other, all our lives long.――For
this life being a continual warfare, we must never expect to have rest
from our spiritual adversary the devil, or to say, our combat with him
is finished, ’till, with our blessed master, we bow down our heads, and
give up the ghost.
But since the time of our conversion, or first entring upon the
spiritual life, is the most critical time at which he, for the most
part, violently besets us, as well knowing, if he can prevent our
setting out, he can lead us captive at his will; and since the wise son
of _Sirach_ particularly warns us, when we are going to serve the LORD,
to prepare our souls for temptation, I shall, in answer to the other
question, pass on to the
_Second_ general thing proposed; and point out those devices, which
Satan generally makes use of at our first conversion, in order to get
an advantage over us.
But let me observe to you, that whatsoever shall be delivered in the
following discourse is only designed for such as have actually entered
upon the divine life; and not for carnal almost Christians, who have
the form of godliness, but never yet felt the power of it in their
hearts. This being premised, The
_First_ device I shall mention, which Satan makes use of, is, _to drive
us to despair_.
When GOD the Father awakens a sinner by the terrors of the law, and by
his Holy Spirit convinceth him of sin, in order to lead him to CHRIST,
and shew him the necessity of a Redeemer; then Satan generally strikes
in, and aggravates those convictions to such a degree, as to make the
sinner doubt of finding mercy thro’ the Mediator.
Thus, in all his temptations of the Holy JESUS, he chiefly aimed to
make him question, whether he was the Son of GOD? “If thou be the
Son of GOD,” do so and so. With many such desponding thoughts, no
doubt, he filled the heart of the great St. _Paul_, when he continued
three days, neither eating bread nor drinking water; and therefore he
speaks by experience, when he says, in the words of the text, “We are
not ignorant of his devices,” that he would endeavour to drive the
incestuous person to despair.
But let not any of you be influenced by him, to despair of finding
mercy. For it is not the greatness or number of our crimes, but
impenitence and unbelief, that will prove our ruin: No, were our sins
more in number than the hairs of our head, or of a deeper die than
the brightest scarlet; yet the merits of the death of JESUS CHRIST are
infinitely greater, and faith in his blood shall make them white as
snow.
Answer always, therefore, his despairing suggestions, as your Blessed
LORD did, with an “It is written.” Tell him, you know that your
Redeemer liveth, ever to make intercession for you; that the LORD hath
received from him double for all your crimes: And tho’ you have sinned
much, that is no reason why you should despair, but only why you should
love much, having so much forgiven. A
_Second_ device that Satan generally makes use of, to get an advantage
over young converts, is, to tempt them to _presume_, or to think more
highly of themselves than they ought to think.
When a person has for some little time tasted the good word of life,
and felt the powers of the world to come, he is commonly (as indeed
well he may) most highly transported with that sudden change he finds
in himself. But then, Satan will not be wanting, at such a time, to
puff him up with a high conceit of his own attainments, as if he was
some great person; and will tempt him to set at nought his brethren,
as though he was holier than they.
Take heed therefore, and let us beware of this device of our spiritual
adversary; for as before honour is humility, so a haughty spirit
generally goes before a fall; and GOD is obliged, when under such
circumstances, to send us some humbling visitation, or permit us to
fall, as he did _Peter_, into some grievous sin, that we may learn not
to be too high minded.
To check therefore all suggestions to spiritual pride, let us consider,
that we did not apprehend CHRIST, but were apprehended of him. That we
have nothing but what we have received. That the free grace of GOD has
alone made the difference between us and others; and, was GOD to leave
us to the deceitfulness of our own hearts but one moment, we should
become weak and wicked, like other men. We should farther consider,
that being proud of grace, is the most ready way to lose it. “For GOD
resisteth the proud, and giveth more grace only to the humble.” And
were we endowed with the perfections of the seraphim; yet if we were
proud of those perfections, they would but render us more accomplished
devils. Above all, we should pray earnestly to Almighty GOD, that
we may learn of JESUS CHRIST, to be lowly in heart. That his grace,
through the subtlety and deceivableness of Satan, may not be our
poison. But that we may always think soberly of ourselves, as we ought
to think. A
_Third_ device I shall mention, which Satan generally makes use of, “to
get an advantage over us,” is to tempt us to _uneasiness_, and to have
_hard thoughts of_ GOD, when we are dead and barren in prayer.
Though this is a term not understood by the natural man, yet, whosoever
there are amongst you, who have passed through the pangs of the _new
birth_, they know full well what I mean, when I talk of deadness and
dryness in prayer. And, I doubt not, but many of you, amongst whom I am
now preaching the kingdom of GOD, are at this very time labouring under
it.
For, when persons are first awakened to the divine life, because grace
is weak and nature strong, GOD is often pleased to vouchsafe them some
extraordinary illuminations of his Holy Spirit; but when they are grown
to be more perfect men in CHRIST, then he frequently seems to leave
them to themselves; and not only so, but permits a horrible deadness
and dread to overwhelm them; at which times Satan will not be wanting
to vex and tempt them to impatience, to the great discomfort of their
souls.
But be not afraid; for this is no more than your blessed Redeemer,
that Spotless Lamb of GOD, has undergone before you: witness his bitter
agony in the garden, when his soul was exceeding sorrowful, even unto
death. When he sweat great drops of blood, falling on the ground;
when the sense of the Divinity was drawn from him; and Satan, in all
probability, was permitted to set all his terrors in array before him.
Rejoice, therefore, my brethren, when you fall into the like
circumstances; as knowing, that you are therein partakers of the
sufferings of JESUS CHRIST. Consider, that it is necessary such inward
trials should come, to wean us from the immoderate love of sensible
devotion, and teach us to follow CHRIST, not merely for his loaves,
but out of a principle of love and obedience. In patience, therefore,
possess your souls, and be not terrified by Satan’s suggestions. Still
persevere in seeking JESUS in the use of means, though it be sorrowing;
and though through barrenness of soul, you may go mourning all the day
long. Consider that the spouse is with you, though behind the curtain;
as he was with _Mary_, at the sepulchre, though she knew it not. That
he has withdrawn but for a little while, to make his next visit more
welcome. That though he may now seem to frown and look back on you,
as he did on the _Syrophenician_ woman; yet if you, like her, or blind
_Bartimeus_, cry out so much the more earnestly, “JESUS, thou Son
of _David_, have mercy on us;” he will be made known unto you again,
either in the temple, by breaking of bread, or some other way.
But amongst all the devices that Satan makes use of, “to get an
advantage over us,” there is none in which he is more successful, or
by which he grieves the children of GOD worse, than a
_Fourth_ device I am going to mention, his troubling you with
_blasphemous, profane, unbelieving thoughts_; and sometimes to such
a degree, that they are as tormenting as the rack.
Some indeed are apt to impute all such evil thoughts to a disorder of
body. But those who know any thing of the spiritual life, can inform
you, with greater certainty, that for the generality, they proceed from
that wicked one, the devil; who, no doubt, has power given him from
above, as well now as formerly, to disorder the body, as he did _Job_’s,
that he may, with the more secrecy and success, work upon, ruffle and
torment the soul.
You that have felt his fiery darts, can subscribe to the truth of this,
and by fatal experience can tell, how often he has bid you, “curse
GOD and die,” and darted into your thoughts a thousand blasphemous
suggestions, even in your most secret and solemn retirements; the bare
looking back on which makes your very hearts to tremble,
I appeal to your own ♦consciences; Have not some of you, when you have
been lifting up holy hands in prayer, been pestered with such a crowd
of the most horrid insinuations, that you have been often tempted to
rise off from your knees, and been made to believe your prayers were
an abomination to the LORD? Nay, when, with the rest of your christian
brethren, you have crouded round the holy table, and taken the sacred
symbols of CHRIST’s most blessed body and blood into your hands,
instead of remembring the death of your Saviour, have you not been
employed in driving out evil thoughts, as _Abraham_ was in driving away
the birds, that came to devour his sacrifice; and thereby have been
terrified, lest you have eat and drank your own damnation?
♦ “consciencies” replaced with “consciences”
But marvel not, as though some strange thing happened unto you; for
this has been the common lot of all GOD’s children. We read, even in
_Job_’s time, “That when the sons of GOD came to appear before their
Maker, (at public worship) Satan also came amongst them,” to disturb
their devotions.
And think not that GOD is angry with you for these distracting, though
ever so blasphemous thoughts: No, he knows it is not you, but Satan
working in you; and therefore, notwithstanding he may be displeased
with, and certainly will punish him; yet he will both pity and reward
you. And though it be difficult to make persons in your circumstances
to believe so; yet I doubt not but you are more acceptable to GOD,
when performing your holy duties in the midst of such involuntary
distractions, than when you are wrapped up by devotion, as it were,
into the third heavens; for you are then suffering, as well as doing
the will of GOD at the same time; and, like _Nehemiah_’s servants
at the building of the temple, are holding a trowel in one hand, and
a sword in the other. Be not driven from the use of any ordinance
whatever, on account of those abominable suggestions; for then you let
Satan get his desired advantage over you; it being his chief design,
by these thoughts, to make you fall out with the means of grace; and to
tempt you to believe, you do not please GOD, for no other reason, than
because you do not please yourselves. Rather persevere in the use of
the holy communion especially, and all other means whatever; and when
these temptations have wrought that resignation in you, for which they
were permitted, GOD will visit you with fresh tokens of his love, as he
met _Abraham_, when he returned from the slaughter of the five kings;
and will send an angel from heaven, as he did to his Son, on purpose to
strengthen you.
Hitherto we have only observed such devices as Satan makes use of
immediately by himself; but there is a
_Fifth_ I shall mention, which is not the least, tempting us by our
_carnal friends_ and _relations_.
This is one of the most common, as well as most artful devices he makes
use of, to draw young converts from GOD; for when he cannot prevail
over them by himself, he will try what he can do by the influence and
mediation of others.
Thus he tempted _Eve_, that she might tempt _Adam_. Thus he stirred up
_Job_’s wife, to bid him “Curse GOD and die.” And thus he made use of
_Peter_’s tongue, to persuade our blessed LORD “to spare himself,” and
thereby decline those sufferings, by which alone we could be preserved
from suffering the vengeance of eternal fire. And thus, in these last
days, he often stirs up our most powerful friends and dearest intimates,
to dissuade us from going in that narrow way, which alone leadeth unto
life eternal.
But our blessed LORD has furnished us with a sufficient answer to all
such suggestions. “Get you behind me, my adversaries;” for otherwise
they will be an offence unto you; and the only reason why they give
such advice is, because they “savour not the things that be of GOD, but
the things that be of men.”
Whoever, therefore, among you are resolved to serve the LORD, prepare
your souls for many such temptations as these; for it is necessary that
such offences should come, to try your sincerity, to teach us to cease
from man, and to see if we will forsake all to follow CHRIST.
Indeed our modernisers of christianity would persuade us, that the
gospel was calculated only for about two hundred years; and that now
there is no need of hating father and mother, or of being persecuted
for the sake of CHRIST and his gospel.
But such persons err, not knowing the scriptures, and the power of
godliness in their hearts; for whosoever receives the love of GOD
in the truth of it, will find, that CHRIST came to send not peace,
but a sword upon earth, as much now as ever. That the father-in-law
shall be against the daughter-in-law, in these latter, as well as in
the primitive times; and that if we will live godly in CHRIST JESUS,
we must, as then, so now, from carnal friends and relations, suffer
persecution. But the devil hath a
_Sixth_ device, which is as dangerous as any of the former, by _not
tempting us at all_, or rather, by _withdrawing himself for a while_,
in order to come upon us at an hour when we think not of it.
Thus it is said, that he left JESUS CHRIST only for a season; and our
blessed LORD has bid us to watch and pray always, that we enter not
into temptation; thereby implying, that Satan, whether we think of it
or not, is always seeking how he may devour us.
If we would therefore behave like good soldiers of JESUS CHRIST,
we must be always upon our guard, and never pretend to lay down
our spiritual weapons of prayer and watching, till our warfare is
accomplished by death; for if we do, our spiritual Amalek will quickly
prevail against us. What if he has left us? it is only for a season;
yet a little while, and, like a roaring lion, with double fury, he will
break out upon us again. So great a coward as the devil is, he seldom
leaves us at the first onset. As he followed our blessed LORD with one
temptation after another, so will he treat his servants. And the reason
why he does not renew his attacks, is sometimes, because GOD knows
we are yet weak and unable to bear them, sometimes, because our grand
adversary thinks to beset us at a more convenient season.
Watch carefully therefore over thy heart, O christian; and whenever
thou perceivest thyself to be falling into a spiritual slumber, say
to it, as CHRIST to his disciples, “Arise (my soul) why sleepest
thou?” Awake, awake; put on strength, watch and pray, or otherwise the
_Philistines_ will be upon thee, and lead thee whither thou wouldst
not. Alas! Is this life a time to lie down and slumber in? Arise, and
call upon thy GOD; thy spiritual enemy is not dead, but lurketh in some
secret place, seeking a convenient opportunity how he may betray thee.
If thou ceasest to strive with him, thou ceasest to be a friend of GOD;
thou ceasest to go in that narrow way which leadeth unto life.
Thus have I endeavoured to point out to you some of those devices, that
Satan generally makes use of “to get an advantage over us;” many others
there are, no doubt, which he often uses.
But these, on account of my youth and want of experience, I cannot
yet apprise you of; they who have been listed for many years in their
master’s service, and fought under his banner against our spiritual
Amalek, are able to discover more of his artifices; and, being tempted
in all things, like unto their brethren, can, in all things, advise and
succour those that are tempted.
In the mean while, let me exhort my young fellow-soldiers, who, like
myself, are but just entring the field, and for whose sake this was
written, not to be discouraged at the fiery trial wherewith they must
be tried, if they would be found faithful servants of JESUS CHRIST. You
see, my dearly beloved brethren, by what has been delivered, that our
way through the wilderness of this world to the heavenly _Canaan_, is
beset with thorns, and that there are sons of Anak to be grappled with,
ere you can possess the promised land. But let not these, like so many
false spies, discourage you from going up to fight the LORD’s battles,
but say with _Caleb_ and _Joshua_, “Nay, but we will go up, for we
are able to conquer them.” JESUS CHRIST, that great captain of our
salvation, has in our stead, and as our representative, baffled the
grand enemy of mankind, and we have nothing to do, but manfully to
fight under his banner, and to go on from conquering to conquer.
Our glory does not consist in being exempted from, but in enduring
temptations. “Blessed is the man, (says the apostle) that endureth
temptation;” and again, “Brethren, count it all joy, when you fall
into divers temptations:” And in that perfect form our blessed LORD has
prescribed to us, we are taught to pray, not so much to be delivered
from all temptation, as “from the evil” of it. Whilst we are on
this side eternity, it must needs be that temptations come; and, no
doubt, “Satan has desired to have all of us, to sift us as wheat.”
But wherefore should we fear? For he that is for us, is by far more
powerful, than all that are against us. JESUS CHRIST, our great
High-priest, is exalted to the right hand of GOD, and there sitteth
to make intercession for us, that our faith fail not.
Since then CHRIST is praying, whom should we fear? And since he has
promised to make us more than conquerors, of whom should we be afraid?
No, though an host of devils are set in array against us, let us not be
afraid; though there should rise up the hottest persecution against us,
yet let us put our trust in GOD. What though Satan, and the rest of his
apostate spirits, are powerful, when compared with us; yet, if put in
competition with the Almighty, they are as weak as the meanest worms.
GOD has them all reserved in chains of darkness unto the judgment of
the great day. So far as he permits them, they shall go, but no farther;
and where he pleases, there shall their proud malicious designs be
stayed. We read in the gospel, that though a legion of them possessed
one man, yet they could not destroy him; nor could they so much as
enter into a swine, without first having leave given them from above.
It is true, we often find they foil us, when we are assaulted by them;
but let us be strong, and very couragious; for, though they bruise our
heels, we shall, at length, bruise their heads. Yet a little while, and
he that shall come, will come; and then we shall see all our spiritual
enemies put under our feet. What if they do come out against us,
like so many great Goliahs; yet, if we can go forth, as the stripling
_David_, in the name and strength of the LORD of hosts, we may say, O
Satan, where is thy power? O fallen spirits, where is your victory?
Once more therefore, and to conclude; let us be strong, and very
couragious, and let us put on the whole armour of GOD, that we may
be able to stand against the fiery darts of the wicked one. Let us
renounce ourselves, and the world, and then we shall take away the
armour in which he trusteth, and he will find nothing in us for his
temptations to work upon. We shall then prevent his malicious designs;
and being willing to suffer ourselves, shall need less sufferings to
be sent us from above. Let us have our loins girt about with truth; and
for an helmet, the hope of salvation; “praying always with all manner
of supplication.” Above all things, “Let us take the sword of the
spirit, which is the word of GOD,” and “the shield of faith,” looking
always to JESUS, the author and finisher of our faith, who for the joy
that was set before him, endured the cross, despising the shame, and is
now sat down at the right hand of GOD.
To which happy place, may GOD of his infinite mercy translate us
all, through our LORD JESUS CHRIST.
To whom, with the Father, and the Holy Ghost, three persons and
one eternal GOD, be all honour and glory, now and for evermore.
Amen.
SERMON XLIX.
On Regeneration.
2 CORINTHIANS v. 17.
_If any man be in CHRIST, he is a new creature._
THE doctrine of our regeneration, or new birth in CHRIST JESUS, though
one of the most fundamental doctrines of our holy religion; though so
plainly and often pressed on us in sacred writ, “that he who runs may
read;” nay though it is the very hinge on which the salvation of each
of us turns, and a point too in which all sincere christians, of every
denomination, agree; yet it is so seldom considered, and so little
experimentally understood by the generality of professors, that were
we to judge of the truth of it, by the experience of most who call
themselves christians, we should be apt to imagine they had “not so
much as heard” whether there be any such thing as regeneration or not.
It is true, men for the most part are orthodox in the common articles
of their creed; they believe “there is but one GOD, and one Mediator
between GOD and men, even the man CHRIST JESUS;” and that there is no
other name given under heaven, whereby they can be saved, besides his:
But then tell them, they must be regenerated, they must be born again,
they must be renewed in the very spirit, in the inmost faculties of
their minds, ere they can truly call CHRIST, “Lord, Lord,” or have an
evidence that they have any share in the merits of his precious blood;
and they are ready to cry out with _Nicodemus_, “How can these things
be?” Or with the _Athenians_, on another occasion, “What will this
babler say? he seemeth to be a setter-forth of strange doctrines;”
because we preach unto them CHRIST, and the new-birth.
That I may therefore contribute my mite towards curing the fatal
mistake of such persons, who would thus put asunder what GOD has
inseparably joined together, and vainly think they are justified by
CHRIST, or have their sins forgiven, and his perfect obedience imputed
to them, when they are not sanctified, have not their natures changed,
and made holy, I shall beg leave to enlarge on the words of the text in
the following manner:
_First_, I shall endeavour to explain what is meant by being in
CHRIST: “If any man be in CHRIST.”
_Secondly_, What we are to understand by being a new creature:
“If any man be in CHRIST he is a new creature.”
_Thirdly_, I shall produce some arguments to make good the
apostle’s assertion. And
_Fourthly_, I shall draw some inferences from what may be
delivered, and then conclude with a word or two of exhortation.
_First_, I am to endeavour to explain what is meant by this expression
in the text, “If any man be in CHRIST.”
Now a person may be said to be in CHRIST two ways.
_First_, Only by an outward profession. And in this sense, every one
that is called a christian, or baptized into CHRIST’s church, may be
said to be in CHRIST. But that this is not the sole meaning of the
apostle’s phrase before us, is evident, because then, every one that
names the name of CHRIST, or is baptized into his visible church, would
be a new creature. Which is notoriously false, it being too plain,
beyond all contradiction, that comparatively but few of those that
are “born of water,” are “born of the Spirit” likewise; to use another
spiritual way of speaking, many are baptized with water, which were
never baptized with the Holy Ghost.
To be in CHRIST therefore, in the full import of the word, must
certainly mean something more than a bare outward profession, or being
called after his name. For, as this same apostle tells us, “All are not
_Israelites_ that are of _Israel_,” so when applied to christianity,
all are not real christians that are nominally such. Nay, this is so
far from being the case, that our blessed LORD himself informs us, that
many who have prophesied or preached in his name, and in his name cast
out devils, and done many wonderful works, shall notwithstanding be
dismissed at the last day, with “depart from me, I know you not, ye
workers of iniquity.”
It remains therefore, that this expression, “if any man be in CHRIST,”
must be understood in a
_Second_ and closer signification, to be _in him_ so as to partake
of the benefits of his sufferings. To be in him not only by an
outward profession, but by an inward change and purity of heart, and
cohabitation of his holy spirit. To be in him, so as to be mystically
united to him by a true and lively faith, and thereby to receive
spiritual virtue from him, as the members of the natural body do from
the head, or the branches from the vine. To be in him in such a manner
as the apostle, speaking of himself, acquaints us he knew a person was,
“I knew ♦a man in CHRIST,” a true christian; or, as he himself desires
to be in CHRIST, when he wishes, in his epistle to the _Philippians_,
that he might be found in him.
♦ missing article “a” inserted
This is undoubtedly the proper meaning of the apostle’s expression
in the words of the text; so that what he says in his epistle to the
_Romans_ about circumcision, may very well be applied to the present
subject; that he is not a real christian who is only one outwardly; nor
is that true baptism, which is only outward in the flesh. But he is a
true christian, who is one inwardly, whose baptism is that of the heart,
in the spirit, and not merely in the water, whose praise is not of man
but of GOD. Or, as he speaketh in another place, “Neither circumcision
nor uncircumcision availeth any thing (of itself) but a new creature.”
Which amounts to what he here declares in the verse now under
consideration, that if any man be truly and properly in CHRIST, he is
a new creature. Which brings me to shew,
_Secondly_, What we are to understand by being a _new creature_.
And here it is evident at the first view, that this expression is not
to be so explained as though there was a physical change required to
be made in us; or as though we were to be reduced to our primitive
nothings, and then created and formed again. For, supposing we were,
as _Nicodemus_ ignorantly imagined, to enter a “second time into our
mother’s womb, and be born,” alas! what would it contribute towards
rendering us spiritually new creatures? Since “that which was born of
the flesh would be flesh still;” we should be the same carnal persons
as ever, being derived from carnal parents, and consequently receiving
the seeds of all manner of sin and corruption from them. No, it only
means, that we must be so altered as to the qualities and tempers
of our minds, that we must entirely forget what manner of persons we
once were. As it may be said of a piece of gold, that was once in the
ore, after it has been cleansed, purified and polished, that it is a
new piece of gold; as it may be said of a bright glass that has been
covered over with filth, when it is wiped, and so become transparent
and clear, that it is a new glass: Or, as it might be said of _Naaman_,
when he recovered of his leprosy, and his flesh returned unto him like
the flesh of a young child, that he was a new man; so our souls, though
still the same as to essence, yet are so purged, purified and cleansed
from their natural dross, filth and leprosy, by the blessed influences
of the Holy Spirit, that they may be properly said to be made anew.
How this glorious change is wrought in the soul, cannot easily be
explained: For no one knows the ways of the Spirit, save the Spirit
of GOD himself. Not that this ought to be any argument against this
doctrine; for, as our blessed LORD observed to _Nicodemus_, when he was
discoursing on this very subject, “The wind bloweth where it listeth,
and thou hearest the sound thereof, but knowest not whence it cometh,
and whither it goeth;” and if we are told of natural things, and we
understand them not, how much less ought we to wonder, if we cannot
immediately account for the invisible workings of the Holy Spirit?
The truth of the matter is this: the doctrine of our regeneration,
or new birth in CHRIST JESUS, is hard to be understood by the natural
man. But that there is really such a thing, and that each of us must
be spiritually born again, I shall endeavour to shew under my
_Third_ general head, in which I was to produce some arguments to make
good the apostle’s assertion.
And here one would think it sufficient to affirm,
_First_, That GOD himself, in his holy word, hath told us so. Many
texts might be produced out of the Old Testament to prove this point,
and indeed, one would wonder how _Nicodemus_, who was a teacher in
_Israel_, and who was therefore to instruct the people in the spiritual
meaning of the law, should be so ignorant of this grand article, as
we find he really was, by his asking our blessed LORD, when he was
pressing on him this topic, How can these things be? Surely, he could
not forget how often the Psalmist had begged of GOD, to make him “a
new heart,” and “to renew a right spirit within him;” as likewise,
how frequently the prophets had warned the people to make them “new
hearts,” and new minds, and so turn unto the LORD their GOD. But
not to mention these and such like texts out of the Old Testament,
this doctrine is so often and plainly repeated in the New, that, as I
observed before, he who runs may read. For what says the great Prophet
and Instructor of the world himself: “Except a man (every one that
is naturally the offspring of _Adam_) be born again of water and the
Spirit, he cannot enter into the kingdom of GOD.” And lest we should be
apt to slight this assertion, and _Nicodemus_-like, reject the doctrine,
because we cannot immediately explain “How this thing can be;” our
blessed Master therefore affirms it, as it were, by an oath, “Verily,
verily, I say unto you,” or, as it may be read, I the Amen; I, who am
truth itself, say unto you, that it is the unalterable appointment of
my heavenly Father, that “unless a man be born again, he cannot enter
into the kingdom of GOD.”
Agreeable to this, are those many passages we meet with in the epistles,
where we are commanded to be “renewed in the Spirit,” or, which was
before explained, in the inmost faculties of our minds; to “put off the
Old Man, which is corrupt; and to put on the New Man, which is created
after GOD, in righteousness and true holiness;” that “old things must
pass away, and that all things must become new;” that we are to be
“saved by the washing of regeneration, and the renewing of the Holy
Ghost.” Or, methinks, was there no other passage to be produced besides
the words of the text, it would be full enough, since the apostle
therein positively affirms, that “If any man be in CHRIST, he is a
_new creature_.”
Now, what can be understood by all these different terms of being
_born again_, of _putting off the Old Man_, and _putting on the New_,
of being _renewed in the spirit of our minds_, and becoming _new
creatures_; but that christianity requires a thorough, real inward
change of heart? Do we think these, and such-like forms of speaking,
are mere metaphors, words of a bare sound, without any real solid
signification? Indeed, it is to be feared, some men would have them
interpreted so; but alas! unhappy men! they are not to be envied in
their metaphorical interpretation: it will be well, if they do not
interpret themselves out of their salvation.
Multitudes of other texts might be produced to confirm this same truth;
but those already quoted are so plain and convincing, that one would
imagine no one should deny it; were we not told, there are some, “who
having eyes, see not, and ears, hear not, and that will not understand
with their hearts, or hear with their ears, lest they should be
converted, and CHRIST should heal them.”
But I proceed to a
_Second_ argument; and that shall be taken from the purity of God, and
the present corrupt and polluted state of man.
GOD is described in holy scripture (and I speak to those who profess
to know the scripture) as a Spirit; as a being of such infinite
sanctity, as to be of “purer eyes than to behold iniquity;” as to
be so transcendently holy, that it is said “the very heavens are not
clean in his sight; and the angels themselves he chargeth with folly.”
On the other hand, man is described (and every regenerate person will
find it true by his own experience) as a creature altogether “conceived
and born in sin;” as having “no good thing dwelling in him;” as being
“carnal, sold under sin;” nay, as having “a mind which is at enmity
with GOD,” and such-like. And since there is such an infinite disparity,
can any one conceive how a filthy, corrupted, polluted wretch can
dwell with an infinitely pure and holy GOD, before he is changed, and
rendered, in some measure, like him? Can he, who is of purer eyes than
to behold iniquity, dwell with it? Can he, in whose sight the heavens
are not clean, delight to dwell with uncleanness itself? No, we might
as well suppose light to have communion with darkness, or CHRIST to
have concord with _Belial_. But I pass on to a
_Third_ argument, which shall be founded on the consideration of the
nature of that happiness GOD has prepared for those that unfeignedly
love him.
To enter indeed on a minute and particular description of heaven,
would be vain and presumptuous, since we are told that “eye hath not
seen, nor ear heard, neither hath it entered into the heart of man to
conceive, the things that are there prepared” for the sincere followers
of the holy JESUS, even in this life, much less in that which is to
come. However, this we may venture to affirm in general, that as GOD is
a Spirit, so the happiness he has laid up for his people is spiritual
likewise; and consequently, unless our carnal minds are changed, and
spiritualized, we can never be made meet to partake of that inheritance
with the saints in light.
It is true, we may flatter ourselves, that, supposing we continue in
our natural corrupt estate, and carry all our lusts along with us, we
should, notwithstanding, relish heaven, was GOD to admit us therein.
And so we might, was it a _Mahometan_ paradise, wherein we were to
take our full swing in sensual delights. But since its joys are only
spiritual, and no unclean thing can possibly enter those blessed
mansions, there is an absolute necessity of our being changed, and
undergoing a total renovation of our depraved natures, before we can
have any taste or relish of those heavenly pleasures.
It is, doubtless, for this reason, that the apostle declares it to
be the irrevocable ♦decree of the Almighty, that “without holiness,
(without being made pure by regeneration, and having the image of GOD
thereby reinstamped upon the soul) no man shall see the LORD.” And
it is very observable, that our divine Master, in the famous passage
before referred to, concerning the absolute necessity of regeneration,
does not say, Unless a man be born again, he _shall not_, but “unless
a man be born again, he _cannot_ enter into the kingdom of GOD.” It is
founded in the very nature of things, that unless we have dispositions
wrought in us suitable to the objects that are to entertain us, we can
take no manner of complacency or satisfaction in them. For instance;
what delight can the most harmonious music afford to a deaf, or what
pleasure can the most excellent picture give to a blind man? Can a
tasteless palate relish the richest dainties, or a filthy swine be
pleased with the finest garden of flowers? No: and what reason can be
assigned for it? An answer is ready; because they have neither of them
any tempers of mind correspondent or agreeable to what they are to be
diverted with. And thus it is with the soul hereafter: for death makes
no more alteration in the soul, than as it inlarges its faculties, and
makes it capable of receiving deeper impressions either of pleasure or
pain. If it delighted to converse with GOD here, it will be transported
with the sight of his glorious Majesty hereafter. If it was pleased
with the communion of saints on earth, it will be infinitely more so
with the communion and society of holy angels, and the spirits of just
men made perfect in heaven. But if the opposite of all this be true, we
may assure ourselves the soul could not be happy, was GOD himself to
admit it (which he never will do) into the regions of the blessed. But
it is time for me to hasten to the
♦ “decreee” replaced with “decree”
_Fourth_ argument, because CHRIST’s redemption will not be complete in
us, unless we are new creatures.
If we reflect indeed on the first and chief end of our blessed LORD’s
coming, we shall find it was to be a propitiation for our sins, to
give his life a ransom for many. But then, if the benefits of our
dear Redeemer’s death were to extend no farther than barely to procure
forgiveness of our sins, we should have as little reason to rejoice
in it, as a poor condemned criminal that is ready to perish by some
fatal disease, would have in receiving a pardon from his judge. For
christians would do well to consider, that there is not only a legal
hinderance to our happiness, as we are breakers of GOD’s law, but also
a moral impurity in our natures, which renders us incapable of enjoying
heaven (as hath been already proved) till some mighty change have been
wrought in us. It is necessary therefore, in order to make CHRIST’s
redemption compleat, that we should have a grant of GOD’s holy Spirit
to change our natures, and so prepare us for the enjoyment of that
happiness our Saviour has purchased by his precious blood.
Accordingly the holy scriptures inform us, that whom CHRIST justifies,
or whose sins he forgives, and to whom he imputes his perfect obedience,
those he also sanctifies, purifies and cleanses, and totally changeth
their corrupted natures. As the scripture also speaketh in another
place, “CHRIST is to us justification, sanctification, and then
redemption.” But,
_Fourthly_, Proceed we now to the next general thing proposed, to draw
some inferences from what has been delivered. And,
_First_, If he that is in CHRIST be a new creature, this may serve as
a reproof for those who rest in a bare performance of outward duties,
without perceiving any real inward change of heart.
We may observe a great many persons to be very punctual in the regular
returns of public and private prayer, as likewise of receiving the holy
communion, and perhaps now and then too in keeping a fast. But here is
the misfortune, they rest barely in the use of the means, and think all
is over, when they have thus complied with those sacred institutions;
whereas, were they rightly informed, they would consider, that all the
instituted means of grace, as prayer, fasting, hearing and reading the
word of GOD, receiving the blessed sacrament, and such-like, are no
farther serviceable to us, than as they are found to make us inwardly
better, and to carry on the spiritual life in the soul.
It is true, they are means; but then they are only means; they are part,
but not the whole of religion: for if so, who more religious than the
Pharisee? He fasted twice in the week, and gave tythes of all that he
possessed, and yet was not justified, as our Saviour himself informs us,
in the sight of GOD.
You perhaps, like the Pharisee, may fast often, and make long prayers;
you may, with _Herod_, hear good sermons gladly. But yet, if you
continue vain and trifling, immoral or worldly-minded, and differ from
the rest of your neighbours barely in going to church, or in complying
with some outward performances, are you better than they? No, in no
wise; you are by far much worse; for if you use them, and at the same
time abuse them, you thereby encourage others to think there is nothing
in them, and therefore must expect to receive the greater damnation.
But,
_Secondly_, If he that is _in_ CHRIST be a new creature, then this may
check the groundless presumption of another class of professors, who
rest in the attainment of some moral virtues, and falsely imagine they
are good christians, if they are just in their dealings, temperate in
their diet, and do no hurt or violence to any man.
But if this was all that is requisite to make us christians, why
might not the heathens of old be good christians, who were remarkable
for these virtues? or St. _Paul_ before his conversion, who tells
us, that he lived in all good conscience? but we find he renounces
all dependance on works of this nature, and only desires to be found
in CHRIST, and to know the power of his resurrection, or have an
experimental proof of receiving the Holy Ghost, purchased for him by
the death, and ensured and applied to him by the resurrection of JESUS
CHRIST.
The sum of the matter is this: christianity includes morality, as grace
does reason; but if we are only mere Moralists, if we are not inwardly
wrought upon, and changed by the powerful operations of the Holy
Spirit, and our moral actions, proceed from a principle of a new nature,
however we may call ourselves christians, we shall be found naked at
the great day, and in the number of those, who have neither CHRIST’s
righteousness imputed to them for their justification in the sight, nor
holiness enough in their souls as the consequence of that, in order to
make them meet for the enjoyment, of GOD. Nor,
_Thirdly_, Will this doctrine less condemn those, who rest in a partial
amendment of themselves, without experiencing a thorough, real, inward
change of heart.
A little acquaintance with the world will furnish us with instances, of
no small number of persons, who, perhaps, were before openly profane;
but seeing the ill consequences of their vices, and the many worldly
inconveniencies it has reduced them to, on a sudden, as it were,
grow civilized; and thereupon flatter themselves that they are very
religious, because they differ a little from their former selves, and
are not so scandalously wicked as once they were: whereas, at the same
time, they shall have some secret darling sin or other, some beloved
_Dalilah_ or _Herodias_, which they will not part with; some hidden
lust, which they will not mortify; some vicious habit, which they will
not take pains to root out. But wouldst thou know, O vain man! whoever
thou art, what the LORD thy GOD requires of thee? thou must be informed,
that nothing short of a thorough sound conversion will fit thee for
the kingdom of heaven. It is not enough to turn from profaneness to
civility; but thou must turn from civility to godliness. Not only some,
but “all things must become new” in thy soul. It will profit thee but
little to do many things, if yet some one thing thou lackest. In short,
thou must not only be an almost, but altogether a new creature, or in
vain thou boasteth that thou art a christian.
_Fourthly_, If he that is in CHRIST be a new creature, then this
may be prescribed as an infallible rule for every person of whatever
denomination, age, degree or quality, to judge himself by; this
being the only solid foundation, whereon we can build a well-grounded
assurance of pardon, peace, and happiness.
We may indeed depend on the broken reed of an external profession;
we may think we are good enough, if we lead such sober, honest, moral
lives, as many heathens did. We may imagine we are in a safe condition,
if we attend on the public offices of religion, and are constant in the
duties of our closets. But unless all these tend to reform our lives,
and change our hearts, and are only used as so many channels of divine
grace; as I told you before, so I tell you again, christianity will
profit you nothing.
Let each of us therefore seriously put this question to our hearts:
Have we received the Holy Ghost since we believed? Are we new creatures
in CHRIST, or no? At least, if we are not so yet, is it our daily
endeavour to become such? Do we constantly and conscientiously use all
the means of grace required thereto? Do we fast, watch and pray? Do we,
not lazily seek, but laboriously strive to enter in at the strait gate?
In short, do we renounce our own righteousness, take up our crosses and
follow CHRIST? If so, we are in that narrow way which leads to life;
the good seed is sown in our hearts, and will, if duly watered and
nourished by a regular persevering use of all the means of grace, grow
up to eternal life. But on the contrary, if we have only heard, and
know not experimentally, whether there be any Holy Ghost; if we are
strangers to fasting, watching and prayer, and all the other spiritual
exercises of devotion; if we are content to go in the broad way, merely
because we see most other people do so, without once reflecting whether
it be the right one or not; in short, if we are strangers, nay enemies
to the cross of CHRIST, by lives of worldly-mindedness, and sensual
pleasure, and thereby make others think, that christianity is but
an empty name, a bare formal profession; if this be the case, I say,
CHRIST is as yet dead in vain, to us; we are under the guilt of our
sins; and are unacquainted with a true and thorough conversion.
But beloved, I am persuaded better things of you, and things that
accompany salvation, though I thus speak; I would humbly hope that you
are sincerely persuaded, that he who hath not the Spirit of CHRIST is
none of his; and that, unless the Spirit, which raised JESUS from the
dead, dwell in you here, neither will your mortal bodies be quickened
by the same Spirit to dwell with him hereafter.
Let me therefore (as was proposed in the _last_ place) earnestly exhort
you, in the name of our LORD JESUS CHRIST, to act suitable to those
convictions, and to live as christians, that are commanded in holy writ,
to “put off their former conversation concerning the Old Man, and to
put on the New Man, which is created after GOD in righteousness and
true holiness.”
It must be owned indeed, that this is a great and difficult work; but,
blessed be GOD, it is not impossible. Many thousands of happy souls
have been assisted by a divine power to bring it about, and why should
we despair of success? Is GOD’s hand shortened, that it cannot save?
Was he the GOD of our Fathers, is he not the GOD of their children
also? Yes, doubtless, of their children also. It is a task likewise,
that will put us to some pain; it will oblige us to part with some lust,
to break with some friend, to mortify some beloved passion, which may
be exceeding dear to us, and perhaps as hard to leave, as to cut off
a right-hand, or pluck out a right-eye. But what of all this? Will not
the being made a real living member of CHRIST, a child of GOD, and an
inheritor of the kingdom of heaven, abundantly make amends for all this
trouble? Undoubtedly it will.
The setting about and carrying on this great and necessary work,
perhaps may, nay assuredly will expose us also to the ridicule of the
unthinking part of mankind, who will wonder, that we run not into the
same excess of riot with themselves; and because we deny our sinful
appetites, and are not conformed to this world, being commanded in
scripture to do the one, and to have our conversation in heaven, in
opposition to the other, they may count our lives folly, and our end
to be without honour. But will not the being numbered among the saints,
and shining as the stars for ever and ever, be a more than sufficient
recompense for all the ridicule, calumny, or reproach, we can possibly
meet with here?
Indeed, was there no other reward attended a thorough conversion, but
that peace of GOD, which is the unavoidable consequence of it, and
which, even in this life, “passeth all understanding,” we should have
great reason to rejoice. But when we consider, that this is the least
of those mercies GOD has prepared for those that are in CHRIST, and
become new creatures; that, this is but the beginning of an eternal
succession of pleasures; that the day of our deaths, which the
unconverted, unrenewed sinner must so much dread, will be, as it were,
but the first day of our new births, and open to us an everlasting
scene of happiness and comfort; in short, if we remember, that they who
are regenerate and born again, have a real title to all the glorious
promises of the gospel, and are infallibly certain of being as happy,
both here and hereafter, as an all-wise, all-gracious, all-powerful GOD
can make them; methinks, every one that has but the least concern for
the salvation of his precious and immortal soul, having such promises,
such an hope, such an eternity of happiness set before him, should
never cease watching, praying, and striving, till he find a real,
inward, saving change wrought in his heart, and thereby doth know of a
truth, that he dwells in CHRIST, and CHRIST in him; that he is a new
creature, therefore a child of GOD; that he is already an inheritor,
and will ere long be an actual possessor of the kingdom of heaven.
Which GOD of his infinite mercy grant, through JESUS CHRIST our LORD.
To whom, &c.
SERMON L.
Christians, Temples of the living GOD.
2 CORINTHIANS vi. 16.
_Ye are the Temple of the living God._
ISAIAH, speaking of the glory of gospel days, said, “Men have not heard
nor perceived by the ear, neither hath the eye seen, O GOD, besides
thee, what he hath prepared for him that waiteth for him.” Chapter lxiv.
4. Could a world lying in the wicked one, be really convinced of this,
they would need no other motive to induce them to renounce themselves,
take up their cross, and follow JESUS CHRIST. And had believers this
truth always deeply impressed upon their souls, they could not but
abstain from every evil, be continually aspiring after every good; and
in a word, use all diligence to walk worthy of Him who hath called them
to his kingdom and glory. If I mistake not, that is the end purposed
by the apostle _Paul_, in the words of the text, “Ye are the temple of
the living GOD.” Words originally directed to the church of _Corinth_,
but which equally belong to us, and to our children, and to as many as
the LORD our GOD shall call. To give you the true meaning of, and then
practically to improve them, shall be my endeavour in the following
discourse.
_First_, I shall endeavour to give you the true meaning of these words,
“Ye are the temple of the living GOD.” The expression undoubtedly is
metaphorical, or figurative: but under the metaphor, something real,
and of infinite importance, is to be understood. And there seems to
be a manifest allusion, not only to what we call temples or churches
in general, but to the _Jewish temple_ in particular. I trust, that
but few, if any here, need be informed, that the preparations for this
edifice were exceedingly grand, that it was modelled and built by a
divine order, and when compleated, was separated from common uses,
and dedicated to the service of the incomprehensible Jehovah, with the
utmost solemnity.
It is thus that christians are “the temple of the living GOD,” of
Father, Son, and Holy Ghost; they who once held a consultation to
create, are all equally concerned in making preparations for, and
effectually bringing about the redemption of man. The Father creates,
the Son redeems, and the Holy Ghost sanctifies all the elect people
of GOD. Being loved from eternity, they are effectually called in
time, they are chosen out of the world, and not only by an external
formal dedication at baptism, or at the LORD’s supper, but by a free,
voluntary, unconstrained oblation, they devote themselves, spirit,
soul, and body, to the entire service of Him, who hath loved and given
himself for them.
This is true and undefiled religion before GOD our heavenly Father:
This is the real christian’s _reasonable service_, or, as some think
the word imports, this is the service required of us in the word of GOD.
It implies no less than a total renunciation of the world; in short,
turns the christian’s whole life into one continued sacrifice of love
to GOD; so that, “whether he eats or drinks, he does all to his glory.”
Not that I would hereby insinuate, that to be christians, or to keep
to the words of our text, in order to be temples of the living GOD, we
must become hermits, or shut ourselves up in nunneries or cloysters;
this be far from me! No. The religion, which this bible in my hand
prescribes, is a social religion, a religion equally practicable by
high and low, rich and poor, and which absolutely requires a due
discharge of all relative duties, in whatsoever state of life GOD shall
be pleased to place and continue us.
That some, in all ages of the church, have literally separated
themselves from the world, and from a sincere desire to save their
souls, and attain higher degrees of christian perfection, have wholly
devoted themselves to solitude and retirement, is what I make no doubt
of. But then such a zeal is in no wise according to knowledge; for
private christians, as well as ministers, are said to be “the salt
of the earth, and the lights of the world,” and are commanded to “let
their light shine before men.” But how can this be done, if we shut
ourselves up, and thereby entirely exclude ourselves from all manner
of conversation with the world? Or supposing we could take the wings
of the morning, and fly into the most distant and desolate parts of the
earth, what would this avail us, unless we could agree with a wicked
heart and wicked tempter not to pursue and molest us there?
So far should we be from thus getting ease and comfort, that I believe
we should on the contrary soon find by our experience the truth
of what a hermit himself once told me, that a tree which stands by
itself, is most exposed and liable to the strongest blasts. When
our Saviour was to be tempted by the devil, he was led by the Spirit
into the wilderness. How contrary this to their practice, who go into
a wilderness to avoid temptation! Surely such are unmindful of the
petition put up for us by our blessed LORD, “Father, I pray not that
thou wouldst take them out of the world, but that thou wouldst keep
them from the evil.” This then is to be a christian indeed; to be
in the world, and yet not of it; to have our hands, according to our
respective stations in life, employed on earth, and our hearts at the
same time fixed on things above. Then, indeed, are we “temples of the
living GOD,” when with a humble boldness, we can say with a great and
good soldier of JESUS CHRIST, we are the same in the parlour, as we are
in the closet; and can at night throw off our cares, as we throw off
our cloaths; and being at peace with the world, ourselves, and GOD, are
indifferent whether we sleep or die.
Farther, the Jewish temple was a house of prayer. “My house (says the
Great GOD) shall be called a house of prayer:” and implies that the
hearts of true believers are the seats of prayer. For this end was it
built, and adorned with such furniture. _Solomon_, in that admirable
prayer which he put up to GOD at the dedication of the temple, saith,
“Hearken therefore unto the supplication of thy servant, and of thy
people _Israel_, which they shall make towards this place.” And hence I
suppose it was that _Daniel_, that man greatly beloved, in the time of
captivity, “prayed as aforetime three times a day with his face towards
the temple.” And what was said of the first, our LORD applies to the
second temple, “My house shall be called a house of prayer.” On this
account also, true believers may be stiled, “the temple of the living
GOD.” For being wholly devoted and dedicated to GOD, even a GOD in
CHRIST, their heart becomes the seats of prayer, from whence, as so
many living altars, a perpetual sacrifice of prayer and praise (like
unto, tho’ infinitely superior to the perpetual oblation under the
Mosaic dispensation) is continually ascending, and offered up, to the
Father of Mercies, the GOD of all Consolations. Such, and such only,
who thus worship GOD in the temple of their hearts, can truly be said
to be made priests unto GOD, or be stiled a royal priesthood; such, and
such only, can truly be stiled, “the temple of the living GOD,” because
such only pray to him, as one expresses it, in the temple of their
hearts, and consequently worship him in spirit and in truth.
Let no one say that such a devotion is impracticable, or at least only
practicable by a few, and those such who have nothing to do with the
common affairs of life; for this is the common duty and privilege of
all true christians. “To pray without ceasing,” and “to rejoice in the
LORD always,” are precepts equally obligatory on all that name the name
of CHRIST. And though it must be owned, that it is hard for persons
that are immersed in the world, to serve the LORD without distraction;
and though we must confess, that the lamp of devotion, even in the best
of saints, sometimes burns too dimly, yet those who are the temple of
the living GOD, find prayer to be their very element: And when those
who make this objection, once come to love prayer, as some unhappy men
love swearing, they will find no more difficulty in praying to, and
praising GOD always, than these unhappy creatures do in cursing and
swearing always. What hath been advanced, is far from being a state
peculiar to persons wholly retired from the world.
My brethren, the love of GOD is all in all. When once possessed of
this, as we certainly must be, if we are “the temple of the living
GOD,” meditation, prayer, praise, and other spiritual exercises, become
habitual and delightful. When once touched with this divine magnet, for
ever after the soul feels a divine attraction, and continually turns
to its centre, GOD; and if diverted therefrom, by any sudden or violent
temptation, yet when that obstruction is removed, like as a needle
touched by a loadstone when your finger is taken away, turns to its
rest, its centre, its GOD, its All, again.
The Jewish temple was also a place where the Great Jehovah was pleased
in a more immediate manner to reside. Hence, he is said to put and
record his name there, and to sit or dwell between the cherubims; and
when _Solomon_ first dedicated it, we are told, “the house was filled
with a cloud, so that the priests could not stand to minister by reason
of the cloud, for the glory of the LORD had filled the house.” And
wherefore all this amazing manifestation of the Divine Glory? Even for
this, O man, to shew thee how the High and Lofty One that inhabiteth
eternity, would make believers hearts his living temple, and dwell and
make his abode in all those that tremble at his word.
To this, the apostle more particularly alludes in the words immediately
following our text; for having called the _Corinthians_ “the temple
of the living GOD,” he adds, “as GOD hath said, I will dwell in them,
and I will walk in them, and I will be their GOD, and they shall be my
people.” Strange and strong expressions these! But strange and strong
as they are, must be experienced by all who are indeed “the temple
of the living GOD.” For they are said, to be “chosen to be a holy
habitation through the Spirit; to dwell in GOD, and GOD in them; to
have the witness in themselves, and to have GOD’s Spirit witnessing
with their spirits that they are the children of GOD.” Which
expressions import no more or less, than that prayer of our LORD which
he put up for his church and people a little before his bitter passion,
“That they may be one, even as we are one, I in them, and thou in me,
that they may be made perfect in one:” This glorious passage our church
adopts in her excellent communion office, and is so far from thinking
that this was only the privilege of the apostles, that she asserts
in the strongest terms, that it is the privilege of every worthy
communicant. For then (says she) if we receive the sacrament worthily,
we are one with CHRIST, and CHRIST is one with us; we dwell in CHRIST,
and CHRIST in us. And what is it, but that inspiration of the Holy
Spirit, which we pray for in the beginning of that office, and that
fellowship of the Holy Ghost, which the minister, in the conclusion of
every day’s public prayer, entreats the LORD to be with us all evermore?
Brethren, the time would fail me to mention all the scriptures, and
the various branches of our liturgy, articles, and homilies, that speak
of this inestimable blessing, the indwelling of the blessed Spirit,
whereby we do indeed become, “the temples of the living GOD.” If you
have eyes that see, or ears that hear, you may view it almost in every
page of the lively oracles, and every part of those offices, which
some of you daily use, and hear read to you, in the public worship
of Almighty GOD. In asserting therefore this doctrine, we do not vent
the whimsies of a disordered brain, and heated imagination; neither
do we broach any new doctrines, or set up the peculiar opinions of any
particular sect or denomination of christians whatsoever; but we speak
the words of truth and soberness, we shew you the right and good old
way, even that, in which the articles of all the reformed churches,
and all sincere christians of all parties, however differing in other
respects, do universally agree. We are now insisting upon a point,
which may properly be termed the christian _shibboleth_, something
which is the grand criterion of our most holy religion; and on account
of which, the holy _Ignatius_, one of the first fathers of the church,
was used to stile himself a _bearer of_ GOD, and the people to whom
he wrote, _bearers of_ GOD: For this, as it is recorded of him, he was
arraigned before _Trajan_, who imperiously said, Where is this man,
that says, he carries GOD about with him. With an humble boldness he
answered, I am he, and then quoted the passage in the text “Ye are the
temple of the living GOD; as GOD hath said, I will dwell in them, and
walk in them, and I will be their GOD, and they shall be my people.”
Upon this, to cure him of his enthusiasm, he was condemned to be
devoured by lions.
Blessed be GOD! we are not in danger of being called before
such persecuting _Trajans_ now: under our present mild and happy
administration, the scourge of the tongue is all that they can legally
lash us with. But if permitted to go farther, we need not be ashamed
of witnessing this good confession. Suffering grace will be given for
suffering times; and if, like _Ignatius_, we are bearers of GOD, we
also shall be enabled to say with him, when led to the devouring lions,
Now I begin to be a disciple of CHRIST.
But it is time for me,
_Secondly_, To make some practical improvement of what has been
delivered. You have heard in what sense it is that real christians are
“the temple of the living GOD.” Shall I ask, Believe ye these things?
I know and am persuaded that some of you do indeed believe them, not
because I have told you, but because you yourselves have experienced
the same.
I congratulate you from my inmost soul. O that your hearts may be in
tune this day to “magnify the LORD,” and your spirits prepared to
“rejoice in GOD your Saviour.” Like the Virgin _Mary_, you are highly
favoured, and from henceforth all the generations of GOD’s people shall
call you blessed. You can call CHRIST, Lord, by the Holy Ghost, and
thereby have an internal, as well as external evidence of the divinity,
both of his person, and of his holy word. You can now prove that
despised book, emphatically called The Scriptures, doth contain the
perfect and acceptable will of GOD. You have found the second _Adam_
to be a quickening spirit; He hath raised you from death to life.
And being thus taught, and born of GOD, however unlearned in other
respects, you can say, “Is not this the CHRIST?” O ineffable blessing!
inconceivable privilege! GOD’s spirit witnesseth with your spirits,
that you are the children of GOD. When you think of this, are you not
ready to cry out with the beloved disciple, “What manner of love is
this, that we should be called the children of GOD!” I believe that
holy man was in an extasy when he wrote these words; and tho’ he has
been in heaven so long, yet his extatic surprize is but now beginning,
and will be but as beginning through the ages of eternity. Thus
shall it be with all you likewise, whom the high and lofty One, that
inhabiteth eternity, hath made his living temples. For He hath sealed
you to the day of redemption, and hath given you the earnest of your
future inheritance. His eyes and heart shall therefore be upon you
continually: and in spite of all opposition from men or devils, the
top-stone of this ♦spiritual building shall be brought forth, and you
shall shout Grace, grace unto it: your bodies shall be fashioned like
unto the Redeemer’s glorious body, and your souls, in which (O infinite
condescension!) He now delights to dwell, shall be filled with all
the fulness of GOD. You shall then go no more out; you shall then no
more need the light of the sun or the light of the moon, for the LORD
himself will be your temple, and the Lamb in the midst thereof shall be
your glory. Dearly beloved in the LORD, what say you to these things?
Do not your hearts burn within you whilst thinking of these deep,
but glorious truths of GOD. Whilst I am musing, and speaking of them,
methinks a fire kindles even in this cold, icy heart of mine: O what
shall we render unto the LORD for all these mercies! Surely He hath
done great things for us: How great is his goodness, and his bounty!
O the heighth, the depth, the length, and the breadth of the love of
GOD! Surely it passeth knowledge. O for humility! and a soul-abasing,
GOD-exalting sense of these things! When the blessed virgin went into
the hill country, to pay a visit to her cousin _Elizabeth_, amazed at
such a favour, she cried out, “Whence is it that the mother of my LORD
vouchsafes to come to me?” And when the great Jehovah filled the temple
with his glory, out of the abundance of his heart, king _Solomon_ burst
forth into this pathetic exclamation, “But will GOD in very deed dwell
with men on the earth?” With how much greater astonishment ought we to
say, And will the LORD himself in very deed come to us? Will the high
and lofty One that inhabiteth eternity, dwell in, and make our earthly
hearts his living temples? My brethren, whence is this? From any
fitness in us foreseen? No, I know you disclaim such an unbecoming
thought. Was it then from the improvement of our own free-will? No, I
am persuaded you will not thus debase the riches of GOD’s free grace.
Are you not all ready to say, Not unto us, not unto us, but unto thy
free, thy unmerited, thy sovereign, distinguishing love and mercy,
O LORD, be all the glory. It is this, and this alone, hath made the
difference between us and others. We have nothing but what is freely
given us from above: if we love GOD, it is because GOD first loved us.
Let us look then unto the rock from whence we have been hewn, and the
hole of the pit from whence we have been digged. And if there be any
consolation in CHRIST, if any comfort of love, if any fellowship of the
spirit, if any bowels and mercies, let us study and strive to walk as
becometh those who are made the temples of the living GOD, or, as the
apostle elsewhere expresseth himself, “a holy temple unto the LORD.”
What manner of persons ought such to be in all holy conversation and
godliness? How holily and how purely should we live! As our apostle
argues in another place, “For what fellowship hath righteousness with
unrighteousness? What communion hath light with darkness? Or what
concord hath CHRIST with Belial?” Shall those who are temples of
the living GOD, suffer themselves to be dens of thieves and cages of
unclean birds? Shall vain unchaste thoughts be suffered to dwell within
them? much less shall any thing that is impure be conceived or acted by
them? Shall we provoke the LORD to jealousy? GOD forbid! We all know
with what distinguished ardor our blessed Redeemer purged an earthly
temple; a zeal for his father’s house even eat him up: with what a holy
vehemence did he overturn the tables of the money-changers, and scourge
the buyers and sellers out before him! Why? They made his father’s
house a house of merchandise: they had turned the house of prayer into
a den of thieves.
♦ “spirituaul” replaced with “spiritual”
O my brethren, how often have you and I been guilty of this great evil?
How often have the lust of the flesh, the lust of the eye, and the
pride of life, insensibly stolen away our hearts from GOD? Once they
were indeed houses of prayer; faith, hope, love, peace, joy, and all
the other fruits of the blessed Spirit lodged within them; but now, O
now, it may be, thieves and robbers. _Hinc illæ lachrymæ._ Hence those
hidings of GOD’s face, that dryness, and deadness, and barrenness of
soul, those wearisome nights and days, which many of us have felt from
time to time, and have been made to groan under. Hence those dolorous
and heart-breaking complaints, “O that I knew where I might find
him! O that it was with me as in days of old, when the candle of the
LORD shone bright upon my soul!” Hence those domestic trials, those
personal losses and disappointments: and to this perhaps some of us may
add, hence all those public rebukes with which we have been visited:
they are all only as so many scourges of small cords in the loving
Redeemer’s hands, to scourge the buyers and sellers out of the temple
of our hearts. O that we may know the rod and who hath appointed it!
He hath chastised us with whips: may we be wise, and by a more close
and circumspect walk prevent his chastising us in time to come with
scorpions! But who is sufficient for this thing? None but thou, O LORD,
to whom alone all hearts are open, all desires known, and from whom no
secrets are hidden! Cleanse thou therefore the thoughts of our hearts
by the inspiration of thy blessed Spirit, that henceforward we may more
perfectly love thee, and more worthily magnify thy holy name!
But are not some of you ready to object, and to fear, that the LORD
hath forgotten to be gracious, that he hath shut up his loving kindness
in displeasure, and that he will be no more entreated? Thus the
psalmist once thought, when visited for his backslidings with GOD’s
heavy hand. But he acknowledged this to be his infirmity; and whether
you think of it or no, I tell you, this is your infirmity. O ye
dejected, desponding, distrustful souls, hear ye the word of the LORD,
and call to mind his wonderful declarations of old to his people. “I,
even I am He that blotteth out thy transgressions: for a small moment
have I forsaken thee, but with everlasting mercies will I gather thee.
Can a woman forget her sucking child? Yes she may, but the LORD will
not forget you, O ye of little faith, For as a father pitieth his own
children, so doth the LORD pity them that fear him. How shall I give
thee up, O _Ephraim_? How shall I make thee as _Admah_? How shall I set
thee as _Zeboim_?” And what is the result of all these interrogations?
“My repentings are kindled together: I will not return to execute the
fierceness of my anger against _Ephraim_: for I am GOD, and not man.”
And is not the language of all these endearing passages, like that of
_Joseph_ to his self-convicted, troubled brethren? “Come near to me.” O
that it may be said of you, as it is said of them, “And they came near
unto him.” Then should you find by happy experience, that the LORD, the
LORD GOD, merciful and gracious, is indeed slow to anger and of great
kindness, and repenteth him of the evil. Who knows but he may come down
this day, this hour, nay this moment, and suddenly revisit the temple
of your hearts? Who knows but he may revive his work in your precious
souls, cause you to return to your first love, help you to do your
first works, and even exceed your hopes, and cause the glory of this
second visitation even to surpass that glory which filled your hearts,
in that happy, never to be forgotten day, in which he first vouchsafed
to make you his living temples? Even so, Father, let it seem good in
thy sight!
But the improvement of our subject must not end here. Hitherto I have
been giving bread to the children; and it is my meat and drink so to
do: but must nothing be said to those of you who are without? I mean to
such who cannot yet say, that they are “the temple of the living GOD.”
And O how great, put you all together, may the number of you be: by far,
in all probability, the greatest part of this auditory. Say not I am
uncharitable; the GOD of truth, hath said it, “Strait is the gate, and
narrow is the way, which leadeth unto life, and few there be that find
it.” Suffer me to speak plainly to you, my brethren; you have heard
what has been said upon the words of our text, and what must be wrought
in us, ere we can truly say that we are “the temple of the living GOD.”
Is it so with you? Are ye separated from the world and worldly tempers?
Are your hearts become houses of prayer? Doth the Spirit of GOD dwell
in your souls? and whether you eat or drink, or whatsoever you do,
as to the habitual bent of your minds, do you do all to the glory of
GOD? These are short, but plain, and let me tell you very important
questions. What answer can you make to them? Say not, “Go thy way, and
at a more convenient season I will call for thee.” I will not, I must
not suffer you to put me off so; I demand an answer in the name of the
LORD of Hosts. What say ye? Methinks, I hear you say, “We have been
dedicated to GOD in baptism, we go to church or meeting, we say our
prayers, repeat our creeds, or have subscribed the articles, and the
confession of faith; we are quite orthodox, and great friends to the
doctrines of grace; we do no body any harm, we are honest moral people,
we are ♦church-members, we keep up family-prayer, and constantly go to
the table of the LORD.” All these things are good in their places. But
thus far, nay much farther may you go, and yet be far from the kingdom
of GOD. The unprofitable servant did no one any harm; and the foolish
virgins had a lamp of an outward profession, and went up even to
heaven’s gate, calling CHRIST, “Lord, Lord.” These things may make you
whited sepulchres, but not “the temples of the living GOD.” Alas! Alas!
one thing you yet lack, the one chief thing, and without which all is
nothing; I mean the indwelling of GOD’s blessed Spirit, without which
you can never become “the temples of the living GOD.”
♦ “churc-hmembers” replaced with “church-members”
Awake therefore, ye deceived formalists, awake; who, vainly puffed up
with your model of performances, boastingly cry out, “The temple of the
LORD, the temple of the LORD, the temple of the LORD are we.” Awake, ye
outward-court worshippers: ye are building on a sandy foundation: take
heed lest you also go to hell by the very door of heaven. Behold, and
remember, I have told you before.
And as for you who have done none of these things, who instead of
making an outward profession of religion, have as it were renounced
your baptism, proclaim your sin like _Sodom_, and wilfully and daringly
live as without GOD in the world; I ask you, how can you think to
escape, if you persist in neglecting such a great salvation. Verily,
I should utterly despair of your ever attaining the blessed privilege
of being temples of the living GOD, did I not hear of thousands, who
through the grace of GOD have been translated from a like state of
darkness into his marvellous light. Such, says the apostle _Paul_,
writing to these very _Corinthians_ who were now GOD’s living temples,
(drunkards, whoremongers, adulterers, and such like) “such were some of
you. But ye are washed, but ye are sanctified, but ye are justified in
the name of the LORD JESUS, and by the Spirit of our GOD.” O that the
same blessed Spirit may this day vouchsafe to come and pluck you also
as brands out of the burning! Behold, I warn you to flee from the wrath
to come. Go home, and meditate on these things; and think whether it
is not infinitely better, even here, to be temples of the living GOD,
than to be bond-slaves to every brutish lust, and to be led captive
by the devil at his will. The LORD JESUS can, and if you fly to him
for refuge, he will set your souls at liberty. He hath led captivity
captive, he hath ascended up on high, on purpose to receive this gift
of the blessed Spirit of GOD for men, “even for the rebellious,” that
he might dwell in your hearts by faith here, and thereby prepare you to
dwell with Him and all the heavenly host in his kingdom hereafter.
That this may be the happy lot of you all, may GOD of his infinite
mercy grant, for the sake of his dear Son CHRIST JESUS our LORD; to
whom with the Father, and the blessed Spirit, three persons, but one
GOD, be ascribed all power, might, majesty, and dominion, now and for
evermore. Amen! and Amen!
SERMON LI.
CHRIST the only Preservative against a Reprobate Spirit.
2 CORINTHIANS xiii. 5.
_Know ye not your ownselves, how that JESUS CHRIST is in you,
except ye be Reprobates._
THE doctrines of the gospel are doctrines of peace, and they bring
comfort to all who believe in them; they are not like the law given by
_Moses_, which consisted of troublesome and painful ceremonies; neither
do they carry with them that terror which the law did; as, “cursed
is every one who continueth not to do all things which are written in
the book of the law:” If you were to keep the whole law, and break but
in one point, you are guilty of the breach of all. The law denounces
threatnings against all who do not conform to her strict commands; but
the gospel is a declaration of grace, peace and mercy; here you have an
account of the blood of CHRIST, blood which speaketh better things than
that of _Abel_; for _Abel_’s blood cried aloud for vengeance, vengeance:
But JESUS CHRIST’s crieth mercy, mercy, mercy upon the guilty sinner.
If he comes to CHRIST, confesses and forsakes his sin, then JESUS will
have mercy upon him: And if, my brethren, you are but sensible of your
sins, convinced of your iniquities, and feel yourselves lost, undone
sinners, and come and tell CHRIST of your lost condition, you will soon
find how ready he is to help you; he will give you his spirit; and if
you have his spirit you cannot be reprobates: you will find his spirit
to be quickening and refreshing; not like the spirit of the world, a
spirit of reproach, envy, and all uncharitableness.
Most of your own experiences will confirm the truth hereof; for are
not you reproached and slandered, and does not the world say all manner
of evil against you, merely because you follow JESUS CHRIST; because
you will not go to the same excess of riot with them? While they are
singing the songs of the drunkard, you are singing psalms and hymns:
while they are at a playhouse, you are hearing a sermon: while they are
drinking, revelling and mispending their precious time, and hastening
on their own destruction, you are reading, praying, meditating, and
working out your salvation with fear and trembling. This is matter
enough for a world to reproach you; you are not polite and fashionable
enough for them. If you will live godly, you must suffer persecution;
you must not expect to go through this world without being persecuted
and reviled. If you were of the world, the world would love you; for
it always loves its own; but if you are not of the world, it will
hate you; it has done so in all ages, it never loved any but those who
were pleased with its vanities and allurements. It has been the death
of many a lover of JESUS, merely because they have loved him: And,
therefore, my brethren, do not be surprized if you meet with a fiery
trial, for all those things will be a means of sending you to your
master the sooner.
The spirit of the world is hatred; that of CHRIST is love: the spirit
of the world is vexation; that of CHRIST is pleasure: the spirit of the
world is sorrow; that of CHRIST is joy: the spirit of the world is evil,
and that of CHRIST is good: the spirit of the world will never satisfy
us, but CHRIST’s spirit is all satisfaction: the spirit of the world
is misery; that of CHRIST is ease. In one word, the spirit of the world
has nothing lasting; but the spirit of CHRIST is durable, and will
last through an eternity of ages: the spirit of CHRIST will remove
every difficulty, satisfy every doubt, and be a means of bringing you
to himself, to live with him for ever and ever.
From the words of my text, I shall shew you,
I. The necessity of receiving the spirit of CHRIST.
II. Who CHRIST is, whose spirit you are to receive, And then
Shall conclude with an exhortation to all of you, high and low, rich
and poor, to come unto the LORD JESUS CHRIST, and to beg that you may
receive his spirit, so that you may not be reprobates.
_First_, I am to shew you the necessity there is of receiving the
spirit of CHRIST.
And here, my brethren, it will be necessary to consider you as in your
first state; that is, when GOD first created _Adam_, and placed him
in the garden of _Eden_, and gave him a privilege of eating of all the
trees in the garden, except the tree of knowledge of good and evil,
which stood in the midst thereof. Our first parents had not been long
in this state of innocence, before they fell from it, they broke the
divine commands, and involved all their posterity in guilt; for as
_Adam_ was our representative, so we were to stand or fall in him; and
as he was our fœderal head, his falling involved all our race under the
power of death, for death came into the world by sin; and we all became
liable to the eternal punishment due from GOD, for man’s disobedience
to the divine command.
Now as man had sinned, and a satisfaction was demanded, it was
impossible for a finite creature to satisfy him, who was a GOD of
so strict purity as not to behold iniquity: And man by the justice
of GOD would have been sent down into the pit, which was prepared of
old for the devil and his angels; but when justice was going to pass
the irrevocable sentence, then the LORD JESUS CHRIST came and offered
himself a ransom for poor sinners. Here was admirable condescension
of the LORD JESUS CHRIST! that he who was in the bosom of his father,
should come down from all that glory, to die for such rebels as you
and I are, who if it lay in our power, would pull the Almighty from his
throne: Now can you think that if there was no need of CHRIST’s death,
can you think that if there could have been any other ransom found,
whereby poor sinners might have been saved, GOD would not have spared
his only begotten Son, and not have delivered him up for all that
believe in him?
This, my brethren, I think proves to a demonstration, that it was
necessary for CHRIST to die: But consider, it will be of no service to
know that CHRIST died for sinners, if you do not accept of his spirit,
that you may be sanctified, and fitted for the reception of that JESUS,
who died for all those who believe in him. The sin of your nature, your
original sin, is sufficient to sink you into torments, of which there
will be no end; therefore unless you receive the spirit of CHRIST you
are reprobates, and you cannot be saved: Nothing short of the blood
of JESUS applied to your souls, will make you happy to all eternity:
Then, seeing this is so absolutely necessary, that you cannot be
saved without having received the spirit of CHRIST, but that ye are
reprobates, do not rest contented ’till you have good hopes, through
grace, that the good work is begun in your souls; that you have
received a pardon for your sins; that CHRIST came down from heaven,
died, and made satisfaction for your sins. Don’t flatter yourselves
that a little morality will be sufficient to save you; that going to
church, or prayers, and sacrament, and doing all the duties of religion
in an external manner, will ever carry you to heaven; no, you must have
grace in your hearts; there must be a change of the whole man.
You must be born again, and become new creatures, and have the spirit
of CHRIST within you: And until you have that spirit of CHRIST, however
you may think to the contrary, and please yourselves in your own
imagination, I say, you are no better than reprobates. You may content
yourselves with leading civil, outward decent lives, but what will that
avail you, unless you have the spirit of the LORD JESUS CHRIST in your
hearts: His kingdom must be set up in your souls; there must be the
life of GOD in the soul of man, else you belong not to the LORD JESUS
CHRIST; and until you belong to him, you are reprobates.
This may seem as enthusiasm to some of you, but if it is so, it is what
the apostle _Paul_ taught; and therefore, my brethren, they are the
words of truth. I beseech you, in the mercies of GOD in CHRIST JESUS,
not to despise these words, as if they do not concern you, but were
only calculated for the first ages of christianity, and, therefore, of
no signification: If you think thus, you are wronging your own souls;
for whatever is written, was written for you in these times, as well as
for the christians in the first ages of the church.
For the case stands thus between GOD and man: GOD, at first, made man
upright, or, as the sacred penman expresses it, “In the image of GOD
made he man;” his soul was the very copy, the transcript of the divine
nature. He who had, by his almighty power, spoken the world into being,
breathed into man the breath of spiritual life; and his soul became
adorned with purity and perfection. This was the finishing stroke of
the creation; the perfection both of the moral and material world; and
it so resembled the divine Original, that GOD could not but rejoice and
take pleasure in his own likeness: Therefore, we read, that when GOD
had finished the inanimate and brutish part of the creation, “he looked,
and behold it was good.” But when that lovely, god-like creature man
was made, “behold it was very good.”
Happy, unspeakably happy, to be thus partaker of a divine Nature; and
thus man might have continued still, had he continued holy; but GOD
placed him in a state of probation, with a free grant to eat of every
tree in the garden, except the tree of knowledge of good and evil. The
day he did eat thereof he was not only to become subject to temporal,
but spiritual death; and so lose that divine image, that spiritual life
which GOD had breathed into him, and which was as much his happiness as
his glory.
But man, unhappy man, being seduced by the devil, did eat of the
forbidden fruit, and thereby became liable to that curse which the
eternal GOD had pronounced on him for his disobedience. And we read,
that soon after _Adam_ was fallen, he complained that he was naked;
naked, not only as to his body, but naked and destitute of those divine
graces which before beautified his soul.
An unhappy mutiny and disorder then fell upon this world; those briars
and thorns which now spring up and overspread the earth, were but poor
emblems, lifeless representations of that confusion and rebellion which
sprung up in, and overwhelmed, the soul of man, immediately after the
fall. He now sunk into the temper of a beast and devil.
In this dreadful and disordered condition are all of us brought into
the world: We are told, my brethren, that “_Adam_ had a son in his own
likeness,” or with the same corrupt nature which he himself had sunk
into, after eating the forbidden fruit: And experience, as well as
scripture, proves, that we are altogether born in sin, and, therefore,
uncapable, whilst in such a state, to have communion with GOD.
For as light cannot have communion with darkness, so GOD can have no
communion with such polluted sons of _Belial_. Here, here, appears the
great and glorious end, why CHRIST was manifest in the flesh, to put
an end to these disorders, and to restore us unto the favour of GOD.
He came down from heaven and shed his precious blood upon the cross,
to satisfy the divine justice of his Father, for our sins; and so, he
purchased this Holy Ghost, who must once more re-stamp the divine image
on our hearts, and make us capable of living with, and enjoying of GOD.
We must be renewed by the spirit of GOD; he must dwell in us before we
can be new creatures, and be freed from a reprobate spirit: the spirit
of CHRIST must bring us home unto that fold where all his sheep are,
and implant his grace in our hearts, and take from us that spirit of
sin which reigns in us: And till this is rooted out of our hearts,
however we may flatter ourselves with being good christians, because we
are good moralists, and lead civil, moral, decent lives, yet if we live
and die, my brethren, in this way, we are only flattering ourselves
into hell.
I think I have proved, to a demonstration, the necessity there is of
receiving the spirit of CHRIST. I now come to shew you,
_Secondly_, Who CHRIST is, whose spirit you are to receive.
My brethren, JESUS CHRIST is co-equal, co-essential, co-eternal, and
consubstantial with the Father, very GOD of very GOD; and as there was
not a moment of time in which GOD the Father was not, so there was not
a moment of time in which GOD the Son was not.
_Arians_ and _Socinians_ deny this godhead of CHRIST, and esteem him
only as a creature: The _Arians_ look on him as a titular Deity, as
a created and subordinate God; but, if they would humbly search the
scriptures they would find divine homage paid to CHRIST. He is called
GOD in scripture, particularly when the great evangelical Prophet says,
“He shall be called the mighty GOD, the everlasting Father, and the
government shall be upon his shoulders:” And JESUS CHRIST himself says,
that he is “the Alpha and Omega;” and that “the world was made by him:”
But though this be ever so plain, our gay airy sparks of this age will
not believe the LORD JESUS CHRIST to be equal with his Father, and
that for no other reason, but because it is a fashionable and polite
doctrine to deny his divinity, and esteem him only as a created God.
Our _Socinians_ do not go so far; they look upon CHRIST only to be a
good man sent from GOD, to shew the people the way they should go, on
their forsaking of Judaism; that he was to be also an example to the
world, and that his death was only to prove the truth of his doctrines.
Many of those who call themselves members, yea, teachers of the church
of _England_, have got into this polite scheme. Good GOD! my very soul
shudders at the thoughts of the consequence that will attend such a
belief. O my brethren, do not think so dishonourably of the LORD who
bought you; of the JESUS who died for you: he must be all in all unto
your souls, if ever you are saved by him: CHRIST must be your active,
as well as passive obedience; his righteousness must be imputed to you.
The doctrine of CHRIST’s righteousness being imputed, is a comfortable,
a desirable doctrine to all real christians: And to you, sinners, who
are enquiring what you must do to be saved? how uncomfortable would it
be to tell you, by your own good works, when, perhaps, you have never
done one good work in all your lives: This would be driving you to
despair indeed; no, “believe in the LORD JESUS CHRIST and you shall be
saved;” come to the LORD JESUS by faith, and he shall receive you. He
is able and willing to save you.
This second person in the Trinity, who is God-man, the mediator of
the new covenant; he, my brethren, hath virtue enough, in his blood,
to atone for the sins of millions of worlds: As man he died, he was
crucified, nailed to, and pierced on the accursed tree: This was the
love of the LORD JESUS CHRIST for you; and will you then have low and
dishonourable thoughts of JESUS CHRIST, after his having done so much
for you? O my dear brethren, don’t be so polite as to deny the Deity of
CHRIST; though you may be counted fools in the eye of the world, yet in
GOD’s account, you shall be esteemed wise, wise for salvation.
You may now be looked upon as fools and madmen, as a parcel of rabble,
and, in a short time, fit for Bedlam. They may say you are going to
undermine the established church; but GOD, who knows the secrets of
all hearts, knows our innocency; and I speak the truth in CHRIST, I
lie not, I should rejoice to see all the world adhere to her articles;
I should rejoice to see the teachers, the ministers of the church
of _England_, preach up those very articles they have subscribed to;
but those ministers who do preach them up, they esteem as madmen, and
look on them, as the off-scouring of the earth, unfit for company and
conversation.
The evil things they say of me, blessed be GOD, are without foundation;
I am a friend to the church homilies; I am a friend to her liturgy, and
if they did not thrust me out of their churches, I would read it every
day.
My brethren, I am not for limiting the spirit of GOD, but am for
uniting all in the bonds of love; I love all that love the LORD
JESUS CHRIST: This will make more christians, than will the spirit of
persecution.
The Pharisees may think it madness to mention persecution in a
christian country, but the spirit of persecution resides in many: their
will is as great, but blessed be GOD, they want the power; if they
had that, my brethren, fire and faggot is what we must expect, for the
devil’s temple is shaken. Many are coming unto JESUS, I hope many of
you are already come, and many more coming; this must make Satan rage,
to see his kingdom weakened; he will stir up all his malice against
the people of GOD. We must expect, that a suffering time will certainly
come; it is now hastening on, it is ripening a-pace; then it will be
proved, to a demonstration, whether you are hypocrites or not; for
suffering times are always trying times. O my brethren, do not be
afraid of a little reproach, but look on it as a fore-runner of what
will be the attendant upon it: Therefore let me, by way of application,
Exhort all of you, high and low, rich and poor, one with another,
to come unto the LORD JESUS CHRIST, that he may give you strength to
undergo whatsoever he, in his wisdom, calls you to. Come, come, my
brethren, to JESUS CHRIST, and he will give you grace, which will make
you willing and ready to suffer all things for JESUS CHRIST.
It is not being pointed at; it is not being despised and looked on as
mad, and a deluded people: Alas! what does this signify to a soul who
has JESUS CHRIST? Do not be afraid to confess the blessed JESUS; dare
to be singularly good: Don’t be afraid of singing of hymns, or of
meeting together to build each other up in the ways of the LORD: Shine
ye as lights in the world amidst a crooked and perverse generation.
It is necessary that offences should come, to try what is in our hearts,
and whether we will be faithful soldiers of JESUS CHRIST or not: Be not
content with following CHRIST afar off, for then we shall, as _Peter_
did, soon deny him; but let us be altogether christians. Let our speech
and all our actions declare to the whole world, whose disciples we are,
and that we have determined to know nothing but JESUS CHRIST, and him
crucified. O then, then, will it be well with us, happy, unspeakably
happy, shall we be, even here; and what is infinitely better, when
others that despised us shall be calling for the mountains to fall
on them, and the hills to cover them, we shall be exalted to sit down
on the right hand of GOD, and shine as the sun in the firmament, and
live for ever with our Redeemer. And will not this be a sufficient
recompence for all the sufferings you have undergone here? Therefore,
do not strive to have the greatness, the riches, the honour, and
pleasures of this world, but strive to have JESUS CHRIST.
Your friends and carnal acquaintance, and, above all, your grand
adversary the devil, will be persuading you not to have CHRIST until
you are grown old; he would have you lay up goods for many years; to
see plays, play at cards; go to balls, and masquerades; and to make you
the more willing, to draw you in, he calls sinful pleasures, innocent
diversions.
A late learned Rabbi of our church, told the people, in a sermon, which
I myself heard, that if people went to church of a Sunday, and said the
prayers while there, that it was no harm, neither would GOD count it a
sin, to take their recreation, after the service of the church was over:
But I say, my brethren, and the command of GOD says so too, that the
whole sabbath must be kept holy; and that as GOD has allowed you six
days for yourselves, to do the duties in those several stations wherein
Providence has placed you, he expects you should give him one day
to himself; and will you waste that sabbath which should be spent in
gathering provisions for your souls? GOD forbid!
You had ten thousand times better be ignorant of all the polite
diversions of the age, than to be ignorant of the spirit of CHRIST’s
being within you, and that it must be, before you are _new creatures_,
and are in CHRIST; and if you have not an interest in CHRIST, you are
lost, your damnation is hastening on. “He that believeth shall be saved,
and he that believeth not shall be damned.”
If you stand out against CHRIST, you are fighting against yourselves. O
come unto him, do not stay to bring good works with you, for they will
be of no service; all your works will never carry you to heaven, they
will never pardon one sin, nor give you the least comfort in a dying
hour; if you have nothing more than your own works to recommend you to
GOD, they will not prevent your sinking into that eternal abyss, where
there is no bottom.
But come unto CHRIST, and he will give you that righteousness which
will stand you in good account at the great day of the LORD, when he
shall come to take notice of them that love him, and of those who have
the wedding garment on.
Let all your actions spring from the love of JESUS; let him be the
Alpha and Omega of all your actions; then, my brethren, our indifferent
ones are acceptable sacrifices; but if this principle be wanting, our
most pompous services avail nothing; we are only spiritual idolaters:
we sacrifice to our own net, and make an idol of ourselves, by making
ourselves, and not CHRIST, the spring of our actions; and therefore,
my brethren, such actions are so far from being accepted by GOD, that
according to the language of one of the articles of our church, “We
doubt not but that they have the nature of sin, because they spring not
from an experimental faith in, and knowledge of JESUS CHRIST.”
Were we not fallen creatures, we might then act upon other principles;
but since we are fallen in _Adam_, and are restored again only by the
death of JESUS CHRIST, the face of things is intirely changed, and all
we think, speak, or do, is only accepted in and through him,
Therefore, my brethren, I beseech you, in the bowels of love and
compassion, that you would come unto JESUS: Do not go away scoffing,
offended, or blaspheming. Indeed, all I say is in love to your souls;
and if I could be but an instrument of bringing you to JESUS CHRIST,
if you were to be never so much exalted, I should not envy, but rejoice
in your happiness: If I was to make up the last of the train of the
companions of the blessed JESUS, it would rejoice me to see you above
me in glory. I do not speak out of a false humility, a pretended
sanctity; no, GOD is my judge, I speak the truth in CHRIST, I lie not,
I would willingly go to prison, or to death for you, so I could but
bring one soul from the devil’s strong holds, into the salvation which
is by CHRIST JESUS.
Come then unto CHRIST every one that hears me this night; I offer JESUS
CHRIST, pardon, and salvation to all you, who will accept thereof.
Come, O ye drunkards, lay aside your cups, drink no more to excess;
come and drink of the water which CHRIST will give you, and then you
will thirst no more: come, O ye thieves; let him that has stolen, steal
no more, but fly unto CHRIST and he will receive you. Come unto him,
O ye harlots; lay aside your lusts and turn unto the LORD, and he will
have mercy upon you, he will cleanse you of all your sins, and wash
you in his blood. Come, all ye liars; come, all ye Pharisees; come, all
ye fornicators, adulterers, swearers, and blasphemers, come to CHRIST,
and he will take away all your filth, he will cleanse you from your
pollution, and your sins shall be done away. Come, come, my guilty
brethren; I beseech you for CHRIST’s sake, and for your immortal soul’s
sake, to come unto CHRIST: Do not let me knock at the door of your
hearts in vain, but open and let the King of Glory in, and he will
dwell with you, he will come and sup with you this night; this hour,
this moment he is ready to receive you, therefore come unto him.
Do not consult with flesh and blood, let not the world hinder you from
coming to the LORD of life: What are a few transitory pleasures of this
life worth? They are not worth your having, but JESUS CHRIST is a pearl
of great price, he is worth the laying out all you have, to buy.
And if you are under afflictions, fly not to company to divert you,
neither read what the world calls harmless books; they only tend to
harden the heart, and to keep you from closing with the LORD JESUS
CHRIST.
When I was a child, yea, when I came to riper years, GOD knows, it is
with grief I speak it, when ignorant of the excellency of the word of
GOD, I read as many of these harmless books as any one; but now I have
tasted the good word of life, and am come to a more perfect knowledge
of CHRIST JESUS my LORD; I put away these childish, trifling things,
and am determined to read no other books but what lead me to a
knowledge of myself, and JESUS CHRIST.
Methinks I could speak till midnight unto you, my brethren; I am full
of love towards you; let me beseech you to fly to CHRIST for succour:
“Now is the accepted time, now is the day of salvation;” therefore
delay not, but strive to enter in at the strait gate; do not go the
broad way of the polite world, but choose to suffer affliction with the
people of GOD, rather than to enjoy the pleasures of sin for a season:
You will have a reward afterwards, that will make amends for all the
taunts, jeers, and calamities you may undergo here.
And will not the presence of CHRIST be a sufficient reward for all
you have suffered for his name’s sake? Why will you not accept of the
LORD of glory? Do not say you have not heard of CHRIST, for he is now
offered to you, and you will not accept of him; do not blame my master,
he is willing to save you, if you will but lay hold on him by faith;
and if you do not, your blood will be required of your own heads.
But I hope that you will not let the blood of JESUS be shed in vain,
and that you will not let my preaching be of no signification. Would
you have me go and tell my master, you will not come, and that I have
spent my strength in vain; I cannot bear to carry so unpleasing a
message unto him, I would not, indeed, I would not be a swift witness
against any of you at the great day of accounts; but if you will refuse
these gracious invitations, and not accept of them, I must do it: and
will it not move your tender hearts to see your friends taken up into
heaven, and you yourselves thrust down into hell? But I hope better
things of most of you, even that you will turn unto the LORD of love,
the JESUS who died for you, that in the day when he shall come to take
his people to the mansions of everlasting rest, you may hear his voice,
“Come, ye blessed of my Father, enter into the kingdom prepared for
you before the foundation of the world.” And that we may all enter into
that glory, do thou, O JESUS, prepare us, by thy grace; give us thy
spirit; and may our hearts be united to thee: May the word that has now
been spoken, take deep root in thy people’s hearts, that it may spring
up and bring forth fruit, in some thirty, in some forty, and in some an
hundred fold; do thou preserve them while in this life from all evil,
and keep them from falling, and at last present them faultless before
thy Father, when thou comest to judge the world, that where thou art,
they may be also. Grant this, O LORD JESUS CHRIST, with whatever else
thou seest needful for us, both at this time and for evermore.
Now to GOD the Father, GOD the Son, and GOD the Holy Ghost, be
ascribed all honour, power, glory, might, majesty and dominion,
both now and for evermore, Amen.
SERMON LII.
The heinous Sin of Drunkenness.
EPHESIANS v. 18.
_Be not drunk with Wine, wherein is Excess; but be filed with
the Spirit._
THE persons to whom these words were written, were the inhabitants of
_Ephesus_, as we are told in the _Acts_, had been ♦worshippers of the
great goddess _Diana_, and, in all probability, worshipped the God
_Bacchus_ also; at the celebration of whose festivals, it was always
customary, nay, part of their religion, to get drunk; as though there
was no other way to please their God, but by turning themselves into
brutes.
♦ “worshipppers” replaced with “worshippers”
The apostle therefore in this chapter, amongst many other precepts more
especially applicable to them, lays down this in the text; and exhorts
them, as they had now, by the free grace of GOD, been turned from
heathenish darkness to the light of the gospel, to walk as children of
light, and no longer make it part of their religion or practice to be
“drunk with wine, wherein is excess;” but, on the contrary, strive to
“be filled with the Spirit” of that Saviour, after whose name they were
called, and whose religion taught them to abstain from a filthy sin,
and to live soberly as they ought to live.
The world being now christian, and the doctrines of the gospel every
where received, one would imagine, there should be no reason for
repeating the precept now before us. But alas, christians! I mean
christians falsely so called, are led captive by all sin in general,
and by this of drunkenness in particular; that was St. _Paul_ to rise
again from the dead, he might be tempted to think most of us were
turned back to the worship of dumb idols; had set up temples in honour
of _Bacchus_; and made it part of our religion, as the _Ephesians_ did
of theirs, “to be drunk with wine, wherein is excess.”
Some of our civil magistrates have not been wanting to use the power
given them from above, for the punishment and restraint of such evil
doings; and I wish it could be said this plague of drinking, by what
they have done, had been stayed amongst us. But alas! though their
labour, we trust, has not been altogether in vain in the LORD, yet
thousands, and I could almost say ten thousands, fall daily at our
right-hand, by this sin of drunkenness, in our streets; nay, men seem
to have made a covenant with hell, and though the power of the civil
magistrate is exerted against them, nay, though they cannot but daily
see the companions of their riot hourly, by this sin, brought to the
grave, yet “they will rise up early to follow strong drink, and cry,
To-morrow shall be as to-day, and so much the more abundantly; when we
awake, we will seek it yet again.”
It is high time therefore, for thy ministers, O GOD, to lift up their
voices like a trumpet; and since human threats cannot prevail, to set
before them the terrors of the LORD, and try if these will not persuade
them to cease from the evil of their doings.
But alas! how shall I address myself to them? I fear excess of
drinking has made them such mere _Nabals_, that there is no speaking
to them. And many of GOD’s servants have toiled all their life-time in
dissuading them from this sin of drunkenness, yet they will not forbear.
However, at thy command, I will speak also, though they be a rebellious
house. Magnify thy strength, O LORD, in my weakness, and grant that
I may speak with such demonstration of the Spirit, and power, that
from henceforward they may cease to act so unwisely, and this sin of
drunkenness may not be their ruin.
Believe me, ye unhappy men of _Belial_, (for such, alas! this sin has
made you) it is not without the strongest reasons, as well as utmost
concern for your precious and immortal souls, that I now conjure you,
in the Apostle’s words, “Not to be drunk with wine, or any other liquor,
wherein is excess.” For,
_First_, Drunkenness is a sin which must be highly displeasing
to GOD; because it is an abuse of his good creatures.
When GOD first made man, and had breathed into him the breath of
life, he gave him dominion over the works of his hands; and every herb
bearing seed, and every tree, in which was the fruit of a tree yielding
seed, to him was given for meat: but when _Adam_ had tasted the
forbidden fruit, which was the only restraint laid upon him, he
forfeited this privilege, and had no right, after he had disobeyed
his Creator, to the use of any one of the creatures.
But, blessed be GOD, this charter, as well as all other privileges, is
restored to us by the death of the second _Adam_, our LORD and Master
JESUS CHRIST. Of every beast of the field, every fish of the sea, and
whatsoever flieth in the air, or moveth on the face of the earth, that
is fit for food, “we may freely eat,” without scruple take and eat;
but then, with this limitation, that we use them moderately. For GOD,
by the death of JESUS, has given no man license to be intemperate; but,
on the contrary, has laid us under the strongest obligations to live
soberly, as well as godly, in this present world.
But the drunkard, despising the goodness and bounty of GOD, in
restoring to us what we had so justly forfeited, turns his grace into
wantonness; and as though the creature was not of itself enough subject
to vanity, by being cursed for our sake, he abuses it still more,
by making it administer to his lusts; and turns that wine which was
intended to make glad his heart, into a deadly poison.
But thinkest thou, O drunkard, whosoever thou art, thou shalt escape
the righteous judgment of GOD? No, the time will shortly come that thou
must be no longer steward, and then the Sovereign LORD of all the earth
will reckon with thee for thus wasting his goods. Alas! wilt thou then
wrest scripture any longer to thy own damnation? And because JESUS
CHRIST turned water into wine at the marriage-feast, to supply the
wants of his indigent host, say, that it is therefore meet to make
merry, and be drunken. No, thou shalt be silent before him; and know,
that though thou hast encouraged thyself in drunkenness by such-like
arguments, yet for all these things GOD will bring thee into judgment.
But,
_Secondly_, What makes drunkenness more exceedingly sinful, is,
that a man, by falling into it, sinneth against his own body.
When the apostle would dissuade the _Corinthians_ from fornication,
he urges this as an argument, “Flee fornication, brethren; for he that
committeth fornication, sinneth against his own body.” And may not I as
justly cry out, Flee drunkenness, my brethren, since he that committeth
that crime, sinneth against his own body? For, from whence come so many
diseases and distempers in your bodies? Come they not from hence, even
from your intemperance in drinking? Who hath pains in the head? Who
hath rottenness in the bones? Who hath redness of eyes? He that tarries
long at the wine, he that rises early to seek new wine. How many
walking skeletons have you seen, whose bodies were once exceeding fair
to look upon, fat and well-favoured; but, by this sin of drinking, how
has their beauty departed from them, and how have they been permitted
to walk to and fro upon the earth, as though GOD intended to set them
up, as he did _Lot_’s wife, for monuments of his justice, that others
might learn not to get drunk? Nay, I appeal to yourselves: are not many,
for this cause, even now sickly among you? And have not many of your
companions, whom you once saw so flourishing, like green bay trees,
been brought by it with sorrow to their graves?
We might, perhaps, think ourselves hardly dealt with by GOD, was he
to send us, as he did the royal Psalmist, to choose one plague out of
three, whereby we should be destroyed. But had the Almighty decreed
to cut off man from the face of the earth, and to shorten his days,
he could not well send a more effectual plague, than to permit men, as
they pleased, to over-charge themselves with drunkenness; for though it
be a slow, yet it is a certain poison. And if the sword has slain its
thousands, drunkenness has slain its ten thousands.
And will not this alarm you, O ye transgressors? Will not this persuade
you to spare yourselves, and to do your bodies no harm? What, have
you lost the first principles of human nature, the fundamental law of
self-preservation? You seem to have a great fondness for your bodies;
why, otherwise, to gratify the inordinate appetites, do you drink to
excess? But surely, if you truly loved them, you would not thus destroy
them; and was there no other argument to be urged against drunkenness,
the consideration that it will destroy those lives you are so fond of,
one would imagine, should be sufficient.
I know, indeed, that it is a common answer, which drunkards make to
those, who, out of love, would pull them as firebrands out of the
fire, we are no body’s enemy but our own. But this, instead of being
an excuse for, is an aggravation of their guilt: for (not to mention
that the drunkenness of one man has cloathed many a family with rags,
and that it is scarce possible for a person to be drunk, without
tempting his neighbour also) not to mention these, and many other ill
consequences, which would prove such an excuse to be entirely false:
yet what is dearer to a man than himself? And if he himself be lost,
what would all the whole world avail him? But how wilt thou stand, O
man, before the judgment-seat of CHRIST, and make such an excuse, when
thou shalt be arraigned before him as a self-murderer? Will it then be
sufficient, thinkest thou, to say, I was no man’s enemy but my own? No;
GOD will then tell thee, that thou oughtest to have glorified him with
thy spirit, and with thy body, which were his; and since thou hast,
by intemperance, destroyed thy body, he will destroy both thy body and
soul in hell. But,
_Thirdly_, What renders drunkenness more inexcusable, is, that
it robs a man of his reason.
Reason is the glory of a man; the chief thing whereby GOD has made
us to differ from the brute creation. And our modern unbelievers have
exalted it to such a high degree, as even to set it in opposition to
revelation, and so deny the LORD that bought them. But though, in doing
this, they greatly err, and whilst they profess themselves wise, become
real fools; yet we must acknowledge, that reason is the candle of the
LORD, and whosoever puts it out, shall bear his punishment, whosoever
he be.
But yet, this the drunkard does. _Nebuchadnezzar_’s curse he makes his
choice, his reason departeth from him; and then what is he better than
a brute?
The very heathen kings were so sensible of this, that, in order to
deter their young princes from drinking, they used to make their slaves
get drunk, and be exposed before them. And didst thou but see thine
own picture, O drunkard, when, after having drowned thy reason, thou
staggerest to and fro, like one of the fools in _Israel_, and seest thy
very companions making songs upon thee, surely thou wouldst not return
to thy vomit again, but abhor thyself in dust and ashes!
When _David_, in a holy ecstacy, was dancing before the ark, _Michal_,
_Saul_’s daughter, despised him in her heart; and when he came home,
she said, “How glorious was the king of _Israel_ to-day, who uncovered
himself to-day in the eyes of the hand-maids of his servants, as one
of the vain fellows shamelesly uncovereth himself.” But may not every
one that meets a drunkard, more justly say, How glorious does he, that
was made a little lower than the angels, look to-day, when, unmindful
of his dignity, he has by drinking robbed himself of his reason, and
reduced himself to a level with the beasts that perish.
But what if GOD, in the midst of one of these drunken fits, should
arrest thee by death, and say unto thee, “Thou fool, this moment shall
thy soul be required of thee.” O! how wouldst thou appear in those
filthy garments before that GOD, in whose sight the heavens are not
clean. And how knowest thou, O man, but this may be thy lot? Hast thou
not known many summoned at such an unguarded hour? and what assurance
hast thou, that thou shalt not be the next? Because GOD has forborn
thee so long, thinkest thou he will forbear always? No, this is rather
a sign that he will come at an hour thou lookest not for him; and since
his goodness and long-suffering has not led thee to repentance, he will
cut thee down, and not permit thee to cumber the ground any longer.
Consider this then, all ye that count it a pleasure to turn yourselves
into brutes, lest GOD pluck you away by a sudden death, and there be
none to deliver you.
_Fourthly_, There is a farther aggravation of this crime, that
it is an inlet to, and forerunner of many other sins; for it
seldom comes alone.
We may say of drunkenness, as _Solomon_ does of strife, that it is like
the letting out of water; for we know not what will be the end thereof.
Its name is _Legion_; behold a troop of sins cometh after it. And,
for my own part, when I see a drunkard, with the holy Prophet, when he
looked in _Hazael_’s face, I can hardly forbear weeping, to consider
how many vices he may fall into, ere he comes to himself again.
What horrid incest did righteous _Lot_ commit with his own daughters,
when they had made him drunk? And, I doubt not, but there are many
amongst you, who have committed such crimes when you have deprived
yourselves of your reason by drinking, that were you to hear of them,
your heart, like _Nabal_’s, after he was told how he had abused _David_
when he was drunk, would die within you. And, had any one told you,
when you were sober, that you would have been guilty of such crimes,
you would have cried out, with _Hazael_ before-mentioned, “Are thy
servants so many dogs, that they should do thus?”
But no marvel that drunkards commit such crimes; for drunkenness drives
the Holy Spirit from them; they become mere machines for the devil to
work up to what he pleases; he enters into them, as he entered into the
herd of swine; and no wonder if they then commit all uncleanness, and
any other crime, with greediness. But this leads me to a
_Fifth_ consideration, which highly aggravates the sin of
drunkenness, it separates the Holy Spirit from us.
It is to be hoped, that no one here present need be informed, that
before we can be assured we are christians indeed, we must receive
the Holy Ghost, must be born again from above, and have the Spirit of
GOD witnessing with our spirits, that we are the sons of GOD. This,
this alone is true christianity; and without the cohabitation of this
blessed Spirit in our hearts, our righteousness does not exceed the
righteousness of the Scribes and Pharisees, and we shall in no wise
enter into the kingdom of GOD.
But now, drunkards do in effect bid this blessed Spirit to depart from
them: for what has he to do with such filthy swine? They have no lot or
share in the Spirit of the Son of _David_. They have chased him out of
their hearts, by defiling his temple; I mean their bodies. And he can
no more hold communion with them, than light can have communion with
darkness, or CHRIST have concord with _Belial_.
The apostle, therefore, in the words of the text, exhorts the
_Ephesians_, “not to be drunk with wine, wherein is excess, but to be
filled with the Spirit;” thereby implying, that drunkenness and the
Spirit of GOD could never dwell in the same heart. And in another
epistle, he bids them to avoid unprofitable conversation, as a thing
which grieved the Holy Spirit: whereby alone they could be sealed to
the day of redemption. And if unprofitable conversation grieves the
Holy Spirit, at what an infinite distance must drunkenness drive him
from the hearts of men?
O that you were wise! that you would consider what a dreadful thing it
is to have the Spirit of the living GOD depart from you! for, assure
yourselves, if you live without him, you will live without GOD in the
world. You are in the same miserable forlorn condition as _Saul_ was,
when an evil spirit of the LORD came upon him; and you are only so many
vessels of wrath fitted for destruction. But this brings me to a
_Sixth_ reason against the sin of drunkenness; it absolutely
unfits a man for the enjoyment of GOD in heaven, and exposes
him to his eternal wrath.
To see and enjoy GOD, and to be like the blessed angels; always
beholding the face of our heavenly Father, in the glories of his
kingdom, is such an unspeakable happiness, that even wicked men, though
they will not live the life of the righteous, cannot but wish their
future state to be like his.
But think you, O ye drunkards, that you shall ever be partakers of this
inheritance with the saints in light? Do you flatter yourselves, that
you, who have made them often the subject of your drunken songs, shall
now be exalted to sing with them the heavenly songs of _Sion_? No, as
by drunkenness you have made your hearts cages of unclean birds, with
impure and unclean spirits must you dwell.
A burning _Tophet_, kindled by GOD’s wrath, is prepared for your
reception, where you must suffer the vengeance of eternal fire, and in
vain cry out for a drop of water to cool your tongues. Indeed you shall
drink, but it shall be a cup of GOD’s fury: for in the hand of the
LORD there will be a cup of fury, it will be full mixed; and as for the
dregs thereof, all the drunkards of the land shall suck them out.
But perhaps you may not believe this report. These words may be looked
upon by you as idle tales, and I may seem to you as _Lot_ did to his
sons-in-law, when he came to warn them to get up out of _Sodom_, “as
one that mocketh.” But if you believe not me, believe eternal truth
itself, which has positively declared, that no drunkard shall ever
enter into his kingdom.
And I call heaven and earth to witness against you this day, that as
surely as the LORD rained fire and brimstone, as soon as _Lot_ went
out of _Sodom_, so surely will GOD cast you into a lake of fire and
brimstone, when he shall come to take vengeance on them that know not
GOD, and have not obeyed the gospel of our LORD JESUS CHRIST.
Behold then I have told you before; remember, that you this day were
informed what the end of drunkenness would be. And I summon you, in
the name of that GOD whom I serve, to meet me at the judgment-seat of
CHRIST, that you may acquit both my Master and me; and confess, with
your own mouths, that your damnation was of yourselves, and that we are
free from the blood of you all.
But, LORD, has no one believed our report? Wilt thou suffer so many
words to be spoken in vain, if it be yet in vain? No, methinks I see
some pricked to the heart, and ready to cry out, in the language of
_David_ to _Abigail_, “Blessed be the LORD GOD of _Israel_, which sent
thee this day to speak unto us.” For surely, unless he had sent thee,
this sin of drunkenness had been our ruin: but now, since we find
whither it will lead us, we are resolved to drink no liquor to excess
while the world stands, lest we should be tormented in the flames of
hell.
But alas! how shall we be delivered from the power of this sin? Can the
_Ethiopian_ change his skin, or the leopard his spots? So hard, almost,
will it be for you who have been accustomed to be intemperate, to learn
to live sober.
But do not despair; for what is impossible with man, is possible with
GOD. Of whom then should you seek for succour, but of him your LORD?
Who, though for this sin of drunkenness, he might justly turn away his
face from you; yet observe,
_First_, If you pour out your hearts before him in _daily prayer_,
and ask assistance from above, it may be GOD will endue you with power
from on high, and make you more than conquerors through JESUS CHRIST.
Had you kept up communion with him in prayer, you would not so long,
by drunkenness, have had communion with devils. But, like the Prodigal,
you have desired to be your own masters; you have lived without prayer,
depended on your own strength; and now see, alas! on what a broken reed
you have leaned. How soon have you made yourselves like the beasts that
have no understanding? But turn ye, turn ye from your evil ways. Come
to him with the repenting Prodigal, saying, “Father we have sinned;” we
beseech thee, let not this sin of drunkenness have any longer dominion
over us. Lay hold on CHRIST by faith, and lo! it shall happen to you
even as you will. A
_Second_ means I would recommend to you, in order to get the better
of drunkenness, is to _avoid evil company_: For it is the evil
communication of wicked men, that has drawn many thousands into this
sin, and so corrupted their good manners.
But you may say, If I leave my companions, I must expect contempt: for
they will certainly despise me for being singular. And thinkest thou, O
man, ever to enter in at the strait gate by a true conversion, without
being had in derision of them that are round about thee? No; though
thou mayst be despised, and not go to heaven, yet thou canst not go
to heaven without being despised: “For the friendship of the world
is enmity with GOD.” And they that are born after the flesh, will
persecute those that are born after the Spirit. Let not, therefore,
a servile fear of being despised by a man that shall die, hinder thy
turning unto the living GOD. For what is a little contempt? It is but
a vapour which vanisheth away, and cometh not again. Better be derided
by a few companions here, than be made ashamed before men and angels
hereafter. Better be the song of a few drunkards on earth, than dwell
with them, where they will be eternally reproaching and cursing each
other in hell. Yet a little while, and they themselves shall praise thy
doings; and shall say, We, fools, counted his leaving us to be folly,
and his end to be without honour: but now is he numbered among the sons
♦of GOD, and his lot among the saints!
♦ duplicate word “of” removed
But I hasten to lay down a
_Third_ means for those who would overcome the sin of drunkenness,
to enter upon a life of _strict self-denial_ and mortification: for
this kind of sin goeth not forth but by prayer and fasting. It is true,
this may seem a difficult task; but then, we must thank ourselves for
it; for had we begun sooner, our work would have been the easier. And
even now, if you will but strive, the yoke of mortification will grow
lighter and lighter every day.
And now, by way of conclusion, I cannot but exhort all persons, high
and low, rich and poor, to practise a strict self-denial in eating
and drinking. For though “the kingdom of GOD consists not in meats
and drinks,” yet an abstemious use of GOD’s good creatures, greatly
promotes the spiritual life. And perhaps there are more destroyed by
living in a regular sensuality, than even by the very sin I have now
been warning you of. I know indeed, that many, who are only almost
christians, and who seek, but do not strive to enter into the kingdom
of GOD, urge a text of scripture to justify their indulgence, saying,
that “it is not what entereth into the man defileth the man.” And
so we grant, when taken moderately; but then they should consider,
that it is possible, nay, it is proved by daily experience, that a
person may eat and drink so much as not to hurt his body, and yet do
infinite prejudice to his soul: for self-indulgence lulls the soul
into a spiritual slumber, as well as direct intemperance; and though
the latter may expose us to more contempt among men, yet the former,
if continued in, will as certainly shut us out from the presence of
GOD. St. _Paul_ knew this full well; and therefore, though he was the
spiritual father of thousands, and was near upon finishing his course,
yet he says, it was his daily practice to “keep his body under, and
bring it into subjection, lest after he had preached to others, he
himself should be a cast-away,” or disapproved of, or do something that
might make him an offence or stumbling-block to any of GOD’s children:
for of his own, and all other saints final perseverance, he makes no
doubt, as is evident from many of his epistles; and the word Ἀδοκιμος
bears this sense, 2 _Corinthians_ xiii. 5. and sundry other places. But
why urge I the apostle’s example, to excite you to a strict temperance
in eating and drinking? Rather let me exhort you only to put in
practice the latter part of the text, to labour to “be filled with
the Spirit of GOD,” and then you will no longer search the scriptures
to find arguments for self-indulgence; but you will deal sincerely
with yourselves, and eat and drink no more at any time, than what is
consistent with the strictest precepts of the gospel. O beg of GOD,
that you may see, how you are fallen in _Adam_, and the necessity of
being renewed, ere you can be happy, by the Spirit of JESUS CHRIST!
Let us beseech him to enlighten us to see the treachery of our corrupt
hearts, and how pure and holy these bodies ought to be, that they
ought to be living temples of the Holy Ghost, and then we shall
shew ourselves men. And being made temples of the Holy Ghost, by his
dwelling in our bodies here, though after death, worms may destroy them,
yet shall they be raised by the same Spirit at the general resurrection
of the last day, to be fashioned like unto CHRIST’s glorious body
hereafter.
Which GOD of his infinite mercy grant, &c.
SERMON LIII.
The Power of CHRIST’s Resurrection.
PHILIPPIANS iii. 10.
_That I may know Him, and the Power of his Resurrection._
THE apostle, in the verses before the text, had been cautioning the
_Philippians_ to “beware of the concision,” _Judaizing teachers_,
who endeavoured to subvert them from the simplicity of the gospel, by
telling them, they still ought to be subject to circumcision, and all
the other ordinances of _Moses_. And that they might not think he spoke
out of prejudice, and condemned their tenets, because he himself was a
stranger to the _Jewish_ dispensation, he acquaints them, that if any
other man thought he had whereof he might trust in the flesh, or seek
to be justified by the outward privileges of the _Jews_, he had more:
For he was “circumcised the eighth day; of the stock of _Israel_ (not
a proselyte, but a native _Israelite_); of the tribe of _Benjamin_ (the
tribe which adhered to _Judah_ when the others revolted); an _Hebrew_
of the _Hebrews_ (a _Jew_ both on the father’s and mother’s side);
and as touching the law, a _Pharisee_,” the strictest sect amongst
all _Israel_. To shew that he was no _Gallio_ in religion, through
his great, though misguided zeal, he had persecuted the church of
CHRIST; and “as touching the righteousness of the law (as far as the
_Pharisees_ exposition of it went, he was) blameless,” and had kept
it from his youth. But, when it pleased GOD, who separated him from
his mother’s womb, to reveal his Son in him, “What things were gain
to me,” (he says) those privileges I boasted myself in, and fought to
be justified by, “I counted loss for CHRIST.” And that they might not
think he repented that he had done so, he tells them, he was now more
confirmed than ever in his judgment. For, says he, “yea doubtless (the
expression in the original rises with a holy triumph) and I do count
all things but loss for the excellency of the knowledge of CHRIST
JESUS my LORD.” And that they might not object that he said, and did
not, he acquaints them, he had given proofs of the sincerity of these
professions, because for the sake of them, he had suffered the loss of
all his worldly things, and still was willing to do more; for, “I count
them but dung (no more than offals thrown out to dogs) so that I may
win, (or have a saving interest in) CHRIST, and be found in him (as the
manslayer in the city of refuge) not having my own righteousness which
is of the law, (not depending on having _Abraham_ for my father, or on
any works of righteousness which I have done, either to atone or serve
as a balance for my evil deeds) but that which is through the faith of
CHRIST, the righteousness which is of GOD by faith,” a righteousness
of GOD’s appointing, and which will be imputed to me, if I believe
in CHRIST, “that I may know him, and the power of his resurrection;”
that I may have an experimental knowledge of the efficacy of his
resurrection, by feeling the influences of his blessed Spirit on my
soul. In which words two things are implied.
_First_, That JESUS CHRIST did rise from the dead.
_Secondly_, That it highly concerns us to know the power of his
rising again.
Accordingly, in the following discourse I shall endeavour to shew,
_First_, That CHRIST is risen indeed from the dead; and that it
was necessary for him so to do; and,
_Secondly_, That it highly concerns us to know and experience
the power of his resurrection.
_First_, CHRIST is indeed risen.
That JESUS should rise from the dead was absolutely necessary;
1. _First_, On his own account. He had often appealed to this as the
last and most convincing proof he would give them that he was the true
Messiah, “There shall no other sign be given you, than the sign of the
prophet _Jonas_.” And again, “Destroy this temple of my body, and in
three days I will build it up.” Which words his enemies remembered, and
urged it as an argument, to induce _Pilate_ to grant them a watch, to
prevent his being stolen out of the grave. “We know that deceiver said,
whilst he was yet alive, after three days I will rise again.” So that
had he not risen again, they might have justly said, we know that this
man was an impostor.
2. _Secondly_, It was necessary on our account. (says the apostle) for
our justification;” or that the debt we owed to GOD for our sins, might
be fully satisfied and discharged.
It had pleased the Father (for ever adored be his infinite love and
free grace) to wound his only Son for our transgressions, and to arrest
and confine him in the prison of the grave, as our surety for the guilt
we had contracted by setting at nought his commandments. Now had CHRIST
continued always in the grave, we could have had no more assurance
that our sins were satisfied for, than any common debtor can have of
his creditor’s being satisfied, whilst his surety is kept confined.
But he being released from the power of death, we are thereby assured,
that with his sacrifice GOD was well pleased, that our atonement was
finished on the cross, and that he hath made a full, perfect, and
sufficient sacrifice, oblation, and satisfaction for the sins of the
world.
3. _Thirdly_, It was necessary that our LORD JESUS should rise again
from the dead, to assure us of the certainty of the resurrection of our
own bodies.
The doctrine of the resurrection of the body was entirely exploded and
set at nought among the _Gentiles_, as appears from the _Athenians_
mocking at, and calling St. _Paul_ “a babbler and a setter forth
of strange doctrines,” when he preached to them JESUS, and the
resurrection. And though it was believed by most of the _Jews_, as is
evident from many passages of scripture, yet not by all; the whole sect
of the Sadducees denied it. But the resurrection of JESUS CHRIST put it
out of dispute. For as he acted as our representative, if he our head
be risen, then must we also, who are his members, rise with him. And
as in the first _Adam_ we all died, even so in him our second _Adam_ we
must all, in this sense, be made alive.
As it was necessary, upon these accounts, that our blessed LORD
should rise from the dead; so it is plain beyond contradiction, that
he did. Never was any matter of fact better attested; never were
more precautions made use of to prevent a cheat. He was buried in a
sepulchre, hewn out of a rock, so that it could not be said that any
digged under, and conveyed him away. It was a sepulchre also wherein
never man before was laid; so that if any body did rise from thence,
it must be the body of JESUS of _Nazareth_. Besides, the sepulchre
was sealed; a great stone rolled over the mouth of it; and a band of
soldiers (consisting not of friends, but of his professed enemies) was
set to guard it. And as for his disciples coming by night and stealing
him away, it was altogether improbable: For it was not long since, that
they had all forsaken him, and they were the most backward in believing
his resurrection. And supposing it was true, that they came whilst the
soldiers slept; yet the soldiers must be cast into a deep sleep indeed,
that the rolling away so great a stone did not awake some of them.
And our blessed LORD’s afterwards appearing at sundry times, and in
divers manners, to his disciples, as when they were assembled together,
when they were walking to _Emmaus_, when they were fishing; nay, and
condescending to shew them his hands and feet, and his appearing to
above five hundred brethren at once, put the truth of his resurrection
out of all dispute.
Indeed, there is one objection that may be made against what has been
said, that the books wherein these facts are recorded were written by
his disciples.
And who more proper persons than those who were eye-witnesses of
what they related, and eat and drank with him after his resurrection?
“But they were illiterate and ignorant men.” Yet as good witnesses
of a plain matter of fact, as the most learned masters in _Israel_.
Nay, this rendered them more proper witnesses. For being plain men,
they were therefore less to be suspected of telling or making a lye,
particularly, since they laid down their lives for a testimony of the
truth of it. We read indeed of _Jacob_’s telling a lie, though he was
a plain man, in order to get his father’s blessing. But it was never
heard since the world began, that any man, much less a whole set of men,
died martyrs, for the sake of an untruth, when they themselves were to
reap no advantage from it.
No, this single circumstance proves them to be _Israelites_ indeed, in
whom was no guile. And the wonderful success GOD gave to their ministry
afterwards, when three thousand were converted by one sermon; and
twelve poor fishermen, in a very short time enabled to be more than
conquerors over all the opposition men or devils could make, was as
plain a demonstration, that CHRIST was risen, according to their gospel,
as that a divine power, at the sound of a few ram’s horns, caused the
walls of _Jericho_ to fall down.
But what need we any farther witnesses? Believe you the resurrection
of our blessed LORD? I know that you believe it, as your gathering
together on this first day of the week in the courts of the LORD’s
house abundantly testifies.
What concerns us most to be assured of, and which is the
_Second_ thing I was to speak to, is, Whether we have experimentally
known the power of his resurrection; that is, Whether or not we have
received the Holy Ghost, and by his powerful operations on our hearts
have been raised from the death of sin, to a life of righteousness and
true holiness.
It was this, the great apostle was chiefly desirous to know. The
resurrection of CHRIST’s body he was satisfied would avail him nothing,
unless he experienced the power of it in raising his dead soul.
For another, and that a chief end of our blessed LORD’s rising from the
dead, was to enter heaven as our representative, and to send down the
Holy Ghost to apply that redemption he had finished on the cross, to
our hearts, by working an entire change in them.
Without this, CHRIST would have died in vain. For it would have done us
no service to have had his outward righteousness imputed to us, unless
we had an inward inherent righteousness wrought in us. Because, being
altogether conceived and born in sin, and consequently unfit to hold
communion with an infinitely pure and holy GOD, we cannot possibly be
made meet to see or enjoy him, till a thorough renovation has passed
upon our hearts.
Without this, we leave out the Holy Ghost in the great work of
our redemption. But as we were made by the joint concurrence and
consultation of the blessed trinity; and as we were baptized in their
name, so must all of them concur in our salvation: As the Father made,
and the Son redeemed, so must the Holy Ghost sanctify and seal us, or
otherwise we have believed in vain.
This then is what the apostle means by the “Power of CHRIST’s
resurrection,” and this is what we are as much concerned experimentally
to know, as that He rose at all.
Without this, though we may be moralists, though we may be civilized,
good-natured people, yet we are no christians. For he is not a true
christian, who is only one outwardly; nor have we therefore a right,
because we daily profess to believe that CHRIST rose again the third
day from the dead. But he is a true christian who is one inwardly; and
then only can we be stiled true believers, when we not only profess
to believe, but have felt the power of our blessed LORD’s rising from
the dead, by being quickened and raised by his Spirit, when dead in
trespasses and sins, to a thorough newness both of heart and life.
The devils themselves cannot but believe the doctrine of the
resurrection, and tremble; but yet they continue devils, because the
benefits of this resurrection have not been applied to them, nor have
they received a renovating power from it, to change and put off their
diabolical nature. And so, unless we not only profess to know, but also
feel that CHRIST is risen indeed, by being born again from above, we
shall be as far from the kingdom of GOD as they: our faith will be as
ineffectual as the faith of devils.
Nothing has done more harm to the christian world, nothing has rendered
the cross of CHRIST of less effect, than a vain supposition, that
religion is something without us. Whereas we should consider, that
every thing that CHRIST did outwardly, must be done over again in our
souls; or otherwise, the believing there was such a divine person once
on earth, who triumphed over hell and the grave, will profit us no
more, than believing there was once such a person as _Alexander_, who
conquered the world.
As CHRIST was born of the Virgin’s womb, so must he be spiritually
formed in our hearts. As he died for sin, so must we die to sin. And as
he rose again from the dead, so must we also rise to a divine life.
None but those who have followed him in this regeneration, or new-birth,
shall sit on thrones as approvers of his sentence, when he shall come
in terrible majesty to judge the twelve tribes of _Israel_.
It is true, as for the outward work of our redemption, it was a
transient act, and was certainly finished on the cross, but the
application of that redemption to our hearts, is a work that will
continue always, even unto the end of the world.
So long as there is an elect man breathing on the earth, who is
naturally engendred of the offspring of the first _Adam_, so long must
the quickning spirit, which was purchased by the resurrection of the
second _Adam_, that LORD from heaven, be breathing upon his soul.
For though we may exist by CHRIST, yet we cannot be said to exist in
him, till we are united to him by one spirit, and enter into a new
state of things, as certainly as he entered into a new state of things,
after that he rose from the dead.
We may throng and crowd round about CHRIST, and call him “Lord,
Lord,” when we come to worship before his footstool; but we have not
effectually touched him, till by a lively faith in his resurrection,
we perceive a divine virtue coming out of him, to renew and purify our
souls.
How greatly then do they err who rest in a bare historical faith of our
Saviour’s resurrection, and look only for external proofs to evidence
it? Whereas were we the most learned disputers of this world, and could
speak of the certainty of this fact with the tongue of men and angels,
yet without this inward testimony of it in our hearts, though we might
convince others, yet we should never be saved by it ourselves.
For we are but dead men, we are like so many carcases wrapt up in grave
cloaths, till that same JESUS who called _Lazarus_ from his tomb, and
at whose own resurrection many that slept arose, doth raise us also by
his quickening Spirit from our natural death, in which we have so long
lain, to a holy and heavenly life.
We might think ourselves happy, if we had seen the Holy JESUS after He
was risen from the dead, and our hands had handled that LORD of life.
But more happy are they who have not seen him, and yet having felt the
power of his resurrection, therefore believe in him. For many saw our
divine master, who were not saved by him; but whosoever has thus felt
the power of his resurrection, has the earnest of his inheritance in
his heart, he has passed from death to life, and shall never fall into
final condemnation.
I am very sensible that this is foolishness to the natural man, as
were many such like truths to our LORD’s own disciples, when only
weak in faith, before he rose again. But when these natural men, like
them, have fully felt the power of his resurrection, they will then own
that this doctrine is from GOD, and say with the _Samaritans_, “Now we
believe not because of thy saying,” for we ourselves have experienced
it in our hearts.
And O that all unbelievers, all letter-learned masters of _Israel_,
who now look upon the doctrine of the power of CHRIST’s resurrection,
or our new birth, as an idle tale, and condemn the preachers of it
as enthusiasts and madmen, did but thus feel the power of it in their
souls, they would no longer ask, how this thing could be? But they
would be convinced of it, as much as _Thomas_ was, when he saw the
LORD’s CHRIST; and like him, when JESUS bid him reach out his hands and
thrust them into his side, in a holy confusion they would cry out, “My
LORD and my GOD!”
But how shall an unbeliever, how shall the formal christian come thus
to “know CHRIST, and the power of his resurrection?” GOD, who cannot
lye, has told us, “I am the resurrection and the life, whosoever liveth
and believeth in me, though he were dead, yet shall he live.” Again,
says the apostle, “By faith we are saved, and that not of ourselves, it
is the gift of GOD.”
This, this is the way, walk in it. Believe, and you shall live in
CHRIST, and CHRIST in you; you shall be one with CHRIST, and CHRIST one
with you. But without this, your outward goodness and professions will
avail you nothing.
But then, by this faith we are not to understand a dead speculative
faith, a faith in the head; but a living principle wrought in the heart
by the powerful operations of the Holy Ghost, a faith that will enable
us to overcome the world, and forsake all in affection for JESUS CHRIST.
For thus speaks our ♦blessed Master, “Unless a man forsake all that he
hath, he cannot be my disciple.”
♦ “blesser” replaced with “blessed”
And so the apostle, in the words immediately following the text, says,
“being made conformable to his death;” thereby implying, that we cannot
know the power of CHRIST’s resurrection, unless we are made conformable
to him in his death.
If we can reconcile light and darkness, heaven and hell, then we
may hope to know the power of CHRIST’s resurrection without dying to
ourselves and the world. But till we can do this, we might as well
expect that CHRIST will have concord with _Belial_.
For there is such a contrariety between the spirit of this world, and
the Spirit of JESUS CHRIST, that he who will be at friendship with the
one, must be at enmity with the other: “We cannot serve GOD and mammon.”
This may, indeed, seem a hard saying; and many, with the young man in
the gospel, may be tempted to go away sorrowful: But wherefore should
this offend them? For what is all that is in the world, the lust of
the eye, the lust of the flesh, and the pride of life, but vanity and
vexation of spirit?
GOD is love; and therefore, could our own wills, or the world, have
made us happy, he never would have sent his own dear Son JESUS CHRIST
to die and rise again, to deliver us from the power of them. But
because they only torment, and cannot satisfy, therefore GOD bids us
to renounce them.
Had any one persuaded profane _Esau_ not to lose so glorious a
privilege, merely for the sake of gratifying a present corrupt
inclination, when he saw him about to sell his birth-right for a
little red pottage, would not one think that man to have been _Esau_’s
friend? And just thus stands the case between GOD and us. By the
death and resurrection of JESUS CHRIST, we are new-born to an heavenly
inheritance amongst all them which are sanctified; but our own corrupt
wills, would tempt us to sell this glorious birth-right for the
vanities of the world, which, like _Esau_’s red pottage, may please us
for a while, but will soon be taken away from us. GOD knows this, and
therefore rather bids us renounce them for a season, than for the short
enjoyment of them lose the privilege of that glorious birth-right, to
which, by knowing the power of the resurrection of JESUS CHRIST, we are
entitled.
O the depth of the riches and excellency of christianity! Well might
the great St. _Paul_ count all things but dung and dross for the
excellency of the knowledge of it. Well might he desire so ardently to
know JESUS, and the power of his resurrection. For even on this side
eternity it raises us above the world, and makes us to sit in heavenly
places in CHRIST JESUS.
Well might that glorious company of worthies, recorded in the Holy
scriptures, supported with a deep sense of their heavenly calling,
despise the pleasures and profits of this life, and wander about in
sheep-skins, and goat-skins, in dens and caves of the earth, being
destitute, afflicted, tormented.
And O that we were all like minded! that we felt the power of CHRIST’s
resurrection as they did! How should we then “count all things as
dung and dross for the excellency of the knowledge of CHRIST JESUS our
LORD!” How should we then recover our primitive dignity, trample the
earth under our feet, and with our souls be continually gasping after
GOD?
And what hinders but we may be thus minded? Is JESUS CHRIST, our great
High Priest, altered from what he was? No, “he is the same yesterday,
to-day, and for ever.” And though he is exalted to the right-hand of
GOD, yet he is not ashamed to call us brethren. The power of his
resurrection is as great now as formerly, and the Holy Spirit, which
was assured to us by his resurrection, as ready and able to quicken us
who are dead in trespasses and sins, as any saint that ever lived. Let
us but cry, and that instantly, to Him that is mighty and able to save;
let us, in sincerity and truth, without secretly keeping back the least
part, renounce ourselves and the world; then we shall be christians
indeed. And though the world may call us out, and separate from our
company, yet JESUS CHRIST will walk with, and abide in us. And at the
general resurrection of the last day, when the voice of the archangel
and trump of GOD shall bid the sea and the graves to give up their dead,
and all nations shall appear before him, then will he confess us before
his Father and the holy angels, and we shall receive that invitation
which he shall then pronounce to all who love and fear him, “Come, ye
blessed children of my Father, inherit the kingdom prepared for you
from the beginning of the world.”
Grant this, O Father, for thy dear Son’s sake, JESUS CHRIST our
LORD; to whom, with Thee and the Holy Ghost, &c.
SERMON LIV.
Intercession every Christian’s Duty.
1 THESSALONIANS v. 25.
_Brethren, pray for us._
IF we enquire, why there is so little love to be found amongst
christians, why the very characteristic, by which every one should
know that we are disciples of the holy JESUS, is almost banished out
of the christian world, we shall find it, in a great measure, owing to
a neglect or superficial performance of that excellent part of prayer,
_intercession_, or imploring the divine grace and mercy in behalf of
others.
Some forget this duty of praying for others, because they seldom
remember to pray for themselves: and even those who are constant in
praying to their Father who is in heaven, are often so selfish in
their addresses to the throne of grace, that they do not enlarge their
petitions for the welfare of their fellow christians as they ought; and
thereby fall short of attaining that christian charity, that unfeigned
love to their brethren, which their sacred profession obliges them to
aspire after, and without which, though they should bestow all their
goods to feed the poor, and even give their bodies to be burned, yet it
would profit them nothing.
Since these things are so, I shall from the words of the text (though
originally intended to be more confined) endeavour to shew,
I. _First_, That it is every christian’s duty to pray for others,
as well as for himself.
II. _Secondly_, Shew, whom we ought to pray for, and in what
manner we should do it. And,
III. _Thirdly_, I shall offer some motives to excite all
christians to abound in this great duty of intercession.
I. _First_, I shall endeavour to shew, That it is every christian’s
duty to pray for others, as well as for himself.
Now _prayer_ is a duty founded on natural religion; the very heathens
never neglected it, though many christian heathens amongst us do:
and it is so essential to christianity, that you might as reasonably
expect to find a living man without breath, as a true christian without
the spirit of prayer and supplication. Thus, no sooner was St. _Paul_
converted, but “behold he prayeth,” saith the LORD Almighty. And thus
will it be with every child of GOD, as soon as he becomes such: prayer
being truly called, The natural cry of the newborn soul.
For in the heart of every true believer there is a heavenly tendency, a
divine attraction, which as sensibly draws him to converse with GOD, as
the load-stone attracts the needle.
A deep sense of their own weakness, and of CHRIST’s fulness; a strong
conviction of their natural corruption, and of the necessity of
renewing grace; will not let them rest from crying day and night to
their Almighty Redeemer, that the divine image, which they lost in
_Adam_, may through his all-powerful mediation, and the sanctifying
operations of his blessed spirit, be begun, carried on, and fully
perfected both in their souls and bodies.
Thus earnest, thus importunate, are all sincere christians in praying
for themselves: but then, not having so lively, lasting, and deep
a sense of the wants of their christian brethren, they are for the
most part too remiss and defective in their prayers for them. Whereas,
was the love of GOD shed abroad in our hearts, and did we love our
neighbour in that manner, in which the Son of GOD our Saviour loved
us, and according to his command and example, we could not but be as
importunate for their spiritual and temporal welfare, as for our own;
and as earnestly desire and endeavour that others should share in the
benefits of the death and passion of JESUS CHRIST, as we ourselves.
Let not any one think, that this is an uncommon degree of charity; an
high pitch of perfection, to which not every one can attain: for, if
we are all commanded to “love our neighbour (that is every man) even as
ourselves,” nay to “lay down our lives for the brethren;” then, it is
the duty of all to pray for their neighbours as much as for themselves,
and by all possible acts and expressions of love and affection towards
them, at all times, to shew their readiness even to lay down their
lives for them, if ever it should please GOD to call them to it.
Our blessed Saviour, as “he hath set us an example, that we should
follow his steps” in every thing else, so hath he more especially
in this: for in that divine, that perfect and inimitable prayer
(recorded in the xviith of St. _John_) which he put up just before his
passion, we find but few petitions for his own, though many for his
disciples welfare: and in that perfect form which he has been pleased
to prescribe us, we are taught to say, not _My_, but “_Our_ Father,”
thereby to put us in mind, that, whenever we approach the throne of
grace, we ought to pray not for ourselves alone, but for all our
brethren in CHRIST.
Intercession then is certainly a duty incumbent upon all christians.
II. Whom we are to intercede for, and how this duty is to be performed,
comes next to be considered.
1. And first, our intercession must be _universal_. “I will, (says the
apostle) that prayers, supplications and intercessions be made for all
men.” For as GOD’s mercy is over all his works, as JESUS CHRIST died
to redeem a people out of all nations and languages; so we should pray,
that “all men may come to the knowledge of the truth, and be saved.”
Many precious promises are made in holy writ, that the gospel shall
be published through the whole world, that “the earth shall be covered
with the knowledge of the LORD, as the waters cover the sea:” and
therefore it is our duty not to confine our petitions to our own nation;
but to pray that all those nations, who now sit in darkness and in the
shadow of death, may have the glorious gospel shine out upon them, as
well as upon us. But you need not that any man should teach you this,
since ye yourselves are taught of GOD, and of JESUS CHRIST himself, to
pray, that his kingdom may come; part of the meaning of which petition
is, that “GOD’s ways may be known upon earth, and his saving health
among all nations.”
2. Next to the praying for all men, we should, according to St.
_Paul_’s rule, pray for _Kings_; particularly for our present sovereign
King _George_, and all that are put in authority under him: that we
may lead quiet lives, in all godliness and honesty. For, if we consider
how heavy the burden of government is, and how much the welfare of
any people depends on the zeal and godly conversation of those that
have the rule over them: if we set before us the many dangers and
difficulties, to which governors by their station are exposed, and the
continual temptations they lie under to luxury and self-indulgence; we
shall not only pity, but pray for them: that he who preserved _Esther_,
_David_, and _Josiah_, “unspotted from the world,” amidst the grandeur
of a court, and gave success to their designs, would also preserve them
holy and unblameable, and prosper all the works of their hands upon
them. But
3. _Thirdly_, you ought, in a more especial manner, to pray for those,
whom “the Holy Ghost hath made _Overseers_ over you.” This is what St.
_Paul_ begs, again and again, of the churches to whom he writes: Says
he in the text, “Brethren, pray for us;” and again, in his epistle to
the _Ephesians_, “praying always, with all manner of supplication; and
for me also, that I may open my mouth boldly, to declare the mystery of
the gospel.” And in another place, to express his earnestness in this
request, and the great importance of their prayers for him, he bids the
church “strive, (or, as the original word signifies, be in an agony)
together with him in their prayers.” And surely, if the great St.
_Paul_, that chosen vessel, that favourite of heaven, needed the
most importunate prayers of his christian converts; much more do the
ordinary ministers of the gospel stand in need of the intercession of
their respective flocks.
And I cannot but in a more especial manner insist upon this branch
of your duty, because it is a matter of such importance: for, no
doubt, much good is frequently withheld from many, by reason of their
neglecting to pray for their ministers, and which they would have
received, had they prayed for them as they ought. Not to mention, that
people often complain of the want of diligent and faithful pastors. But
how do they deserve good pastors, who will not earnestly pray to GOD
for such? If we will not pray to the LORD of the harvest, can it be
expected he will send forth labourers into his harvest?
Besides, what ingratitude is it, not to pray for your ministers! For
shall they watch and labour in the word and doctrine for you, and your
salvation, and shall not you pray for them in return? If any bestow
favours on your bodies, you think it right, meet, and your bounden duty,
to pray for them; and shall not they be remembered in your prayers, who
daily feed and nourish your souls? Add to all this, that praying for
your ministers, will be a manifest proof of your believing, that though
_Paul_ plant, and _Apollos_ water, yet it is GOD alone who giveth
the increase. And you will also find it the best means you can use,
to promote your own welfare; because GOD, in answer to your prayers,
may impart a double portion of his holy spirit to them, whereby they
will be qualified to deal out to you larger measures of knowledge in
spiritual things, and be enabled more skilfully to divide the word of
truth.
Would men but constantly observe this direction, and when their
ministers are praying in their name to GOD, humbly beseech him to
perform all their petitions: or, when they are speaking in GOD’s name
to them, pray that the Holy Ghost may fall on all them that hear the
word; we should find a more visible good effect of their doctrine, and
a greater mutual love between ministers and their people. For ministers
hands would then be held up by the people’s intercessions, and the
people will never dare to villify or traduce those who are the constant
subjects of their prayers.
4. Next to our ministers, _our friends_ claim a place in our
intercessions; but then we should not content ourselves with praying
in general terms for them, but suit our prayers to their particular
circumstances. When _Miriam_ was afflicted with a leprosy from GOD,
_Moses_ cried and said, “LORD, heal her.” And when the nobleman came
to apply to JESUS CHRIST, in behalf of his child, he said, “LORD, my
little daughter lieth at the point of death, I pray thee to come and
heal her.” In like manner, when our friends are under any afflicting
circumstances, we should endeavour to pray for them, with a particular
regard to those circumstances. For instance, is a friend sick? we
should pray, that if it be GOD’s good pleasure, it may not be unto
death; but if otherwise, that he would give him grace so to take his
visitation, that, after this painful life ended, he may dwell with him
in life everlasting. Is a friend in doubt in an important matter? we
should lay his case before GOD, as _Moses_ did that of the daughters
of _Zelophehad_, and pray, that GOD’s Holy Spirit may lead him into
all truth, and give all seasonable direction. Is he in want? we should
pray, that his faith may never fail, and that in GOD’s due time he may
be relieved. And in all other cases, we should not pray for our friends
only in generals, but suit our petitions to their particular sufferings
and afflictions; for otherwise, we may never ask perhaps for the things
our friends most want.
It must be confessed, that such a procedure will oblige some often to
break from the forms they use; but if we accustom ourselves to it, and
have a deep sense of what we ask for, the most illiterate christian
will not want proper words to express themselves.
We have many noble instances in holy scripture of the success of this
kind of particular intercession; but none more remarkable than that of
_Abraham_’s servant, in the book of _Genesis_, who being sent to seek
a wife for his son _Isaac_, prayed in a most particular manner in his
behalf. And the sequel of the story informs us, how remarkably his
prayer was answered. And did christians now pray for their friends
in the same particular manner, and with the same faith as _Abraham_’s
servant did for his master; they would, no doubt, in many instances,
receive as visible answers, and have as much reason to bless GOD for
them, as he had. But
5. As we ought thus to intercede for our friends, so in like manner
must we also pray for _our enemies_. “Bless them that curse you,
(says JESUS CHRIST) and pray for them that despitefully use you, and
persecute you.” Which commands he enforced in the strongest manner by
his own example: in the very agonies and pangs of death, he prayed even
for his murderers, “Father, forgive them, for they know not what they
do!” This, it must needs be confessed, is a difficult duty, yet not
impracticable, to those who have renounced the things of this present
life, (from an inordinate love of which all enmities arise) and who
knowing the terrible woes denounced against those who offend CHRIST’s
little ones, can, out of real pity, and a sense of their danger, pray
for those by whom such offences come.
6. Lastly, and to conclude this head, we should intercede for all that
are any ways _afflicted_ in mind, body, or estate; for all who desire,
and stand in need of our prayers, and for all who do not pray for
themselves.
And Oh! that all who hear me, would set apart some time every day for
the due performance of this most necessary duty! In order to which,
I shall now proceed,
III. To shew the advantages, and offer some considerations to excite
you to the practice of daily intercession. And
1. _First_, It will fill your hearts with love one to another. He that
every day heartily intercedes at the throne of grace for all mankind,
cannot but in a short time be filled with love and charity to all:
and the frequent exercise of his love in this manner, will insensibly
enlarge his heart, and make him partaker of that exceeding abundance
of it which is in CHRIST JESUS our LORD! Envy, malice, revenge,
and such like hellish tempers, can never long harbour in a gracious
intercessor’s breast; but he will be filled with joy, peace, meekness,
long-suffering, and all other graces of the Holy Spirit. By frequently
laying his neighbour’s wants before GOD, he will be touched with a
fellow-feeling of them; he will rejoice with those that do rejoice,
and weep with those that weep. Every blessing bestowed on others,
instead of exciting envy in him, will be looked on as an answer to his
particular intercession, and fill his soul with joy unspeakable and
full of glory.
Abound therefore in acts of general and particular intercessions; and
when you hear of your neighbour’s faults, instead of relating them to,
and exposing them before others, lay them in secret before GOD, and beg
of him to correct and amend them. When you hear of a notorious sinner,
instead of thinking you do well to be angry, beg of JESUS CHRIST to
convert, and make him a monument of his free grace; you cannot imagine
what a blessed alteration this practice will make in your heart,
and how much you will increase day by day in the spirit of love and
meekness towards all mankind!
But farther, to excite you to the constant practice of this duty of
intercession, consider the many instances in holy scripture, of the
power and efficacy of it. Great and excellent things are there recorded
as the effects of this divine employ. It has stopped plagues, it has
opened and shut heaven; and has frequently turned away GOD’s fury from
his people. How was _Abimelech_’s house freed from the disease GOD sent
amongst them, at the intercession of _Abraham_! When “_Phineas_ stood
up and prayed,” how soon did the plague cease! When _Daniel_ humbled
and afflicted his soul, and interceded for the LORD’s inheritance, how
quickly was an angel dispatched to tell him, “his prayer was heard!”
And, to mention but one instance more, how does GOD own himself as it
were overcome with the importunity of _Moses_, when he was interceding
for his idolatrous people, “Let me alone,” says GOD!
This sufficiently shews, I could almost say, the omnipotency of
intercession, and how we may, like _Jacob_, wrestle with GOD, and by an
holy violence prevail both for ourselves and others. And no doubt it is
owing to the secret and prevailing intercessions of the few righteous
souls who still remain among us, that GOD has yet spared this miserably
sinful nation: for were there not some such faithful ones, like _Moses_,
left to stand in the gap, we should soon be destroyed, even as was
_Sodom_, and reduced to ashes like unto _Gomorrah_.
But, to stir you up yet farther to this exercise of intercession,
consider, that in all probability, it is the frequent employment even
of the glorified saints: for though they are delivered from the burden
of the flesh, and restored to the glorious liberty of the sons of
GOD, yet as their happiness cannot be perfectly consummated ’till the
resurrection of the last day, when all their brethren will be glorified
with them, we cannot but think they are often importunate in beseeching
our heavenly Father, shortly to accomplish the number of his elect,
and to hasten his kingdom. And shall not we, who are on earth, be
often exercised in this divine employ with the glorious company of
the spirits of just men made perfect? Since our happiness is so much
to consist in the communion of saints in the church triumphant above,
shall we not frequently intercede for the church militant here below;
and earnestly beg, that we may all be one, even as the Holy JESUS and
his Father are one, that we may also be made perfect in one?
To provoke you to this great work and labour of love, remember, that
it is the never ceasing employment of the holy and highly exalted JESUS
himself, who sits at the right hand of GOD, to hear all our prayers,
and to make continual intercession for us! So that he who is constantly
employed in interceding for others, is doing that on earth, which the
eternal Son of GOD is always doing in heaven.
Imagine therefore, when you are lifting up holy hands in prayer for
one another, that you see the heavens opened, and the Son of GOD in
all his glory, as the great high-priest of your salvation, pleading for
you the all-sufficient merit of his sacrifice before the throne of his
heavenly Father! Join then your intercessions with his, and beseech him,
that they may, through him, come up as incense, and be received as a
sweet-smelling savour, acceptable in the light of GOD! This imagination
will strengthen your faith, excite a holy earnestness in your prayers,
and make you wrestle with GOD, as _Jacob_ did, when he saw him face
to face, and his life was preserved; as _Abraham_, when he pleaded for
_Sodom_; and as JESUS CHRIST himself, when he prayed, being in an agony,
so much the more earnestly the night before his bitter passion.
And now, brethren, what shall I say more, since you are taught of JESUS
CHRIST himself, to abound in love, and in this good work of praying
one for another. Though ever so mean, though as poor as _Lazarus_,
you will then become benefactors to all mankind; thousands, and twenty
times ten thousands, will then be blessed for your sakes! and after
you have employed a few years in this divine exercise here, you will
be translated to that happy place, where you have so often wished
others might be advanced; and be exalted to sit at the right hand of
our All-powerful, All-prevailing Intercessor, in the kingdom of his
heavenly Father hereafter.
However, I cannot but in an especial manner press this upon you
now, because all ye, amongst whom I have now been preaching, in all
probability will see me no more: for I am now going (I trust under the
conduct of GOD’s most Holy Spirit) from you, knowing not what shall
befal me: I need therefore your most importunate intercessions, that
nothing may move me from my duty, and that I may not “count even my
life dear unto myself, so that I may finish my course with joy, and the
ministry I have received of the LORD JESUS, to testify the gospel of
the grace of GOD!”
Whilst I have been here, to the best of my knowledge, I have not failed
to declare unto you the whole will of GOD: and though my preaching may
have been a savour of death unto death to some; yet I trust it has been
also a savour of life unto life to others; and therefore I earnestly
hope that those will not fail to remember me in their prayers. As for
my own part, the many unmerited kindnesses I have received from you,
will not suffer me to forget you: out of the deep, therefore, I trust
shall my cry come unto GOD; and whilst the winds and storms are blowing
over me, unto the LORD will I make my supplication for you. For it
is but a little while, and “we must all appear before the judgment
seat of CHRIST;” where I must give a strict account of the doctrine I
have preached, and you of your improvement under it. And O that I may
never be called out as a swift witness, against any of those, for whose
salvation I have sincerely, though too faintly, longed and laboured!
It is true, I have been censured by some as acting out of sinister and
selfish views; “but it is a small matter with me to be judged by man’s
judgment;” I hope my eye is single; but I beseech you, brethren, by the
mercies of GOD in CHRIST JESUS, pray that it may be more so! and that
I may increase with the increase of grace in the knowledge and love of
GOD through JESUS CHRIST our LORD.
And now, brethren, what shall I say more? I could wish to continue
my discourse much longer; for I can never fully express the desire of
my soul towards you! Finally, therefore, brethren, “whatsoever things
are holy, whatsoever things are pure, whatsoever things are honest,
whatsoever things are of good report: if there be any consolation in
CHRIST, if any fellowship of the spirit,” if any hopes of our appearing
to the comfort of each other at the awful tribunal of JESUS CHRIST,
“think of the things that you have heard,” and of those which your
pastors have declared, and will yet declare unto you; and continue
under their ministry to “work out your own salvation with fear and
trembling:” so that whether I should never see you any more, or whether
it shall please GOD to bring me back again at any time, I may always
have the satisfaction of knowing that your conversation is such “as
becometh the gospel of CHRIST.”
I almost persuade myself, that I could willingly suffer all things,
so that it might any ways promote the salvation of your precious and
immortal souls; and I beseech you, as my last request, “obey them that
have the rule over you in the LORD;” and be always ready to attend on
their ministry, as it is your bounden duty. Think not that I desire to
have myself exalted at the expence of another’s character; but rather
think this, not to have any man’s person too much in admiration; but
esteem all your ministers highly in love, as they justly deserve for
their work’s sake.
And now, “brethren, I commend you to GOD, and to the word of his grace,
which is able to build you up, and give you an inheritance amongst all
them that are sanctified.” May GOD reward you for all your works of
faith, and labours of love, and make you to abound more and more in
every good word and work towards all men. May he truly convert all that
have been convinced, and awaken all that are dead in trespasses and
sins! May he confirm all that are wavering! And may you all go on from
one degree of grace unto another, till you arrive unto the measure of
the stature of the fulness of CHRIST; and thereby be made meet to stand
before that GOD, “in whose presence is the fulness of joy, and at whose
right-hand there are pleasures for evermore!” Amen! Amen!
SERMON LV.
Persecution every Christian’s Lot.
2 TIMOTHY iii. 12.
_Yea, and all that will live godly in CHRIST JESUS, shall suffer
Persecution_.
WHEN our LORD was pleased to take upon himself the form of a servant,
and to go about preaching the kingdom of GOD; he took all opportunities
in public, and more especially in private, to caution his disciples
against seeking great things for themselves, and also to forewarn
them of the many distresses, afflictions and persecutions, which they
must expect to endure for his name’s sake. The great apostle _Paul_
therefore, the author of this epistle, in this, as in all other things,
following the steps of his blessed Master, takes particular care,
among other apostolical admonitions, to warn young _Timothy_ of the
difficulties he must expect to meet with in the course of his ministry:
“This know also, that in the last days perilous times shall come. For
men shall be lovers of their ownselves, covetous, proud, blasphemers,
disobedient to parents, unthankful, unholy, without natural affection,
truce-breakers, false accusers, incontinent, fierce, despisers of those
that are good, traitors, heady, high-minded, lovers of pleasure more
than lovers of GOD; having a form of godliness, but denying the power
thereof: from such turn away. For of this sort are they who creep into
houses, and lead captive silly women laden with sins, led away with
divers lusts, ever learning, and never able to come to the knowledge
of the truth. Now, as _Jannes_ and _Jambres_ (two of the _Egyptian_
magicians) withstood _Moses_ (by working sham miracles) so do they
also resist the truth; and (notwithstanding they keep up the form of
religion) are men of corrupt minds, reprobate concerning the faith.”
But, in order to keep him from sinking under their opposition, he tells
him, that though GOD, for wise ends, permitted these false teachers,
as he did the magicians, to oppose for some time, yet they should now
proceed no farther: “For their folly (says he) shall be made manifest
unto all men, as theirs (the Magicians) also was,” when they could
not stand before _Moses_ because of the boil; for the boil was upon
the _Magicians_, as well as upon all the _Egyptians_. And then, to
encourage _Timothy_ yet the more, he propounds to him his own example;
“But thou hast fully known my doctrine, manner of life, purpose, faith,
long-suffering, charity, patience, persecutions, afflictions, which
came unto me at _Antioch_, at _Iconium_, at _Lystra_; what persecutions
I endured; but out of them all the LORD delivered me.” And then, lest
_Timothy_ might think that this was only the particular case of _Paul_,
says he, in the words of the text, “Yea, and all that will live godly
in CHRIST JESUS, shall suffer persecution.”
The words, without considering them as they stand in relation to the
context, contain an important truth, that persecution is the common lot
of every godly man. This is a hard saying, How few can bear it? I trust
GOD, in the following discourse, will enable me to make it good, by
shewing,
I. What it is to live godly in CHRIST JESUS.
II. The different kinds of persecution to which they, who live
godly, are exposed.
III. Why it is, that godly men must expect to suffer persecution.
_Lastly_, We shall apply the whole.
1. _First_, Let us consider what it is to live godly in CHRIST JESUS.
This supposes, that we are made the righteousness of GOD in CHRIST,
that we are born again, and are one with CHRIST by a living faith,
and a vital union, even as JESUS CHRIST and the Father are One. Unless
we are thus converted, and transformed by the renewing of our minds,
we cannot properly be said to be in CHRIST, much less to live godly in
him. To be in CHRIST merely by baptism, and an outward profession, is
not to be in Him in the strict sense of the word: no; “They that are in
CHRIST, are new creatures; old things are passed away, and all things
are become new” in their hearts. Their life is hid with CHRIST in GOD;
their souls daily feed on the invisible realities of another world.
To “live godly in CHRIST,” is to make the divine will, and not our own,
the sole principle of all our thoughts, words, and actions; so that,
“whether we eat or drink, or whatsoever we do, we do all to the glory
of GOD.” Those who live godly in CHRIST, may not so much be said to
live, as CHRIST to live in them: He is their Alpha and Omega, their
first and last, their beginning and end. They are led by his Spirit,
as a child is led by the hand of its father; and are willing to follow
the Lamb whithersoever he leads them. They hear, know, and obey his
voice. Their affections are set on things above; their hopes are full
of immortality; their citizenship is in heaven. Being born again of GOD,
they habitually live to, and daily walk with, GOD. They are pure in
heart; and, from a principle of faith in CHRIST, are holy in all manner
of conversation and godliness.
This is to “live godly in CHRIST JESUS:” and hence we may easily learn,
why so few suffer persecution? Because, so few live godly in CHRIST
JESUS. You may live formally in CHRIST, you may attend on outward
duties; you may live morally in CHRIST, you may (as they term it) do
no one any harm, and avoid persecution: but they “that will live godly
in CHRIST JESUS, shall suffer persecution.”
2. _Secondly_, What is the meaning of the word Persecution, and how
many kinds there are of it, I come now to consider.
The word Persecution, is derived from a _Greek_ word signifying _to
pursue_, and generally implies pursuing a person for the sake of his
goodness, or GOD’s good-will to him. The
_First_ kind of it, is that of the _Heart_. We ♦have an early example
of this in that wicked one _Cain_, who, because the LORD had respect
to _Abel_ and his offering, and not to him and his offering, was very
wroth, his countenance fell, and at length he cruelly slew his envied
brother. Thus the _Pharisees_ hated and persecuted our LORD long before
they laid hold on him: and our LORD mentions being inwardly hated of
men, as one kind of Persecution his disciples were to undergo. This
heart-enmity (if I may so term it) is the root of all other kinds of
Persecution, and is, in some degree or other, to be found in the soul
of every unregenerated man; and numbers are guilty of this persecution,
who never have it in their power to persecute any other way. Nay,
numbers would actually put in practice all other degrees of persecution,
was not the name of Persecution become odious amongst mankind, and did
they not hereby run the hazard of losing their reputation. Alas! how
many at the great day, whom we know not now, will be convicted and
condemned, that all their life harboured a secret evil-will against
_Zion_! They may now screen it before men; but GOD seeth the enmity
of their hearts, and will judge them as Persecutors at the great and
terrible day of judgment. A
♦ duplicate word “have” removed
_Second_ degree of Persecution is that of the tongue; “out of the
abundance of the heart, the mouth speaketh.” Many, I suppose, think it
no harm to shoot out arrows, even bitter words, against the disciples
of the LORD: they scatter their firebrands, arrows and death, saying,
“Are we not in sport?” But, however they may esteem it, in GOD’s
account evil-speaking is a high degree of Persecution. Thus _Ishmael_’s
mocking _Isaac_, is termed persecuting him. “Blessed are ye (says our
LORD) when men shall revile you and persecute you, and shall say all
manner of evil against you falsely for my name’s sake.” From whence we
may gather, that reviling, and speaking all manner of evil for CHRIST’s
sake, is a high degree of persecution. For “a good name, (says the wise
man) is better than precious ointment,” and, to many, is dearer than
life itself. It is a great breach of the sixth commandment, to slander
any one; but to speak evil of and slander the disciples of CHRIST,
merely because they are his disciples, must be highly provoking in the
sight of GOD; and such who are guilty of it (without repentance) will
find that JESUS CHRIST will call them to an account, and punish them
for all their ungodly and hard speeches in a lake of fire and brimstone.
This shall be their portion to drink. The
_Third_ and _last_ kind of Persecution, is that which expresses
itself in _actions_: as when wicked men separate the children of GOD
from their company; “Blessed are ye, (says our LORD) when they shall
separate you from their company:” or expose them to church-censures.
“They shall put you out of their synagogues;” threatening and
prohibiting them from making an open profession of his religion or
worship; or interdicting ministers for preaching his word, as the
high-priests threatened the apostles, and “forbad them any more to
speak in the name of JESUS;” and _Paul_ breathed out threatenings and
slaughters against the disciples of the LORD: or when they call them
into courts; “You shall be called before governors,” says our LORD:
or when they fine, imprison, or punish them, by confiscation of goods,
cruel scourging, and, lastly, death itself.
It would be impossible to enumerate in what various shapes persecution
has appeared. It is a many-headed monster, cruel as the grave,
insatiable as hell; and, what is worse, it ♦generally appears under the
cloak of religion. But, cruel, insatiable, and horrid as it is, they
that live godly in CHRIST JESUS, must expect to suffer and encounter
with it in all its forms.
♦ “generallly” replaced with “generally”
This is what we are to make good under our next general head.
3. _Thirdly_, Why is it that godly men must expert to suffer
persecution? And,
_First_, This appears from the whole tenor of our LORD’s doctrine. We
will begin with his divine sermon on the mount. “Blessed are they who
are persecuted for righteousness sake; for theirs is the kingdom of
heaven.” So that, if our LORD spoke truth, we are not so blessed as to
have an interest in the kingdom of heaven, unless we are or have been
persecuted for righteousness sake. Nay, our LORD (it is remarkable)
employs three verses in this beatitude, and only one in each of the
others; not only to shew that it was a thing which men (as men) are
unwilling to believe, but also the necessary consequence of it upon
our being christians. This is likewise evident from all those passages,
wherein our LORD informs us, that he came upon the earth, “not to send
peace, but a sword;” and that the father-in-law should be against the
mother-in-law, and a man’s foes should be those of his own houshold.
Passages, which though confined by false prophets to the first, I am
persuaded will be verified by the experience of all true christians in
this, and every age of the church. It would be endless to recount all
the places, wherein our LORD forewarns his disciples, that they should
be called before rulers, and thrust out of synagogues, nay, that the
time would come, wherein men should think they did GOD service to kill
them. For this reason he so frequently declared, that “unless a man
forsake all that he had, and even hated life itself, he could not be
his disciple.” And therefore it is worthy our observation, that in the
remarkable passage, wherein our LORD makes such an extensive promise
to those who left all for him, he cautiously inserts persecution. “And
JESUS answered and said, Verily I say unto you, there is no man that
hath left house, or brethren, or sisters, or father, or mother, or
wife, or children, or lands, for my sake and the gospel’s, but he shall
receive an hundred-fold now in this time; houses and brethren, and
sisters and mothers, and children and lands, with persecutions; (the
word is in the plural number, including all kinds of persecution) and
in the world to come eternal life.” He that hath ears to hear, let him
hear what CHRIST says in all these passages, and then confess, that all
who will live godly in CHRIST JESUS shall suffer persecution.
As this is proved from our LORD’s doctrine, so it is no less evident
from his life. Follow him from the manger to the cross, and see whether
any persecution was like that which the Son of GOD, the LORD of glory,
underwent whilst here on earth. How was he hated by wicked men? How
often would that hatred have excited them to lay hold of him, had
it not been for fear of the people? How was he reviled, counted and
called a Blasphemer, a Wine-bibber, a Samaritan, nay, a Devil, and,
in one word, had all manner of evil spoken against him falsely? What
contradiction of sinners did he endure against himself? How did men
separate from his company, and were ashamed to walk with him openly?
insomuch that he once said to his own disciples, “Will you also
go away?” Again, How was he stoned, thrust out of the synagogues,
arraigned as a deceiver of the people, a seditious and pestilent fellow,
an enemy to _Cæsar_, and as such scourged, blind-folded, spit upon,
and at length condemned, and nailed to an accursed tree? Thus was
the Master persecuted, thus did the LORD suffer; and the servant is
not above his Master, nor the disciple above his Lord: “If they have
persecuted me, they will also persecute you,” says the blessed JESUS.
And again, “Every man that is perfect (a true christian) must be as his
Master,” or suffer as he did. For in all these things our LORD has set
us an example, that we should follow his steps: and therefore, far be
it that any, who live godly in CHRIST JESUS, should henceforward expect
to escape suffering persecution.
But farther: not only our LORD’s example, but the example of all
the saints that ever lived, evidently demonstrates the truth of the
apostle’s assertion in the text. How soon was _Abel_ made a martyr
for his religion? How was _Isaac_ mocked by the son of the bond-woman?
And what a large catalogue of suffering Old Testament saints, have we
recorded in the xith chapter of the _Hebrews_! Read the _Acts_ of the
Apostles, and see how the first christians were threatened, stoned,
imprisoned, scourged, and persecuted even unto death. Examine Church
History in after-ages, and you will find the murder of the innocents
by _Herod_, was but an earnest of the innocent blood which should be
shed for the sake of JESUS. Examine the experience of saints now living
on earth; and, if it were possible to consult the spirits of just men
made perfect, I am persuaded each would concur with the apostle in
asserting, that “all who will live godly in CHRIST JESUS, shall suffer
persecution.”
How can it be otherwise in the very nature of things? Ever since the
fall, there has been an irreconcileable enmity between the seed of the
woman and the seed of the serpent. Wicked men hate GOD, and therefore
cannot but hate those who are like him: they hate to be reformed, and
therefore must hate and persecute those, who, by a contrary behaviour,
testify of them, that their deeds are evil. Besides, pride of heart
leads men to persecute the servants of JESUS CHRIST. If they commend
them, they are afraid of being asked, Why do not you follow them? And
therefore because they dare not imitate, though they may sometimes be
even forced to approve their way, yet pride and envy make them turn
persecutors. Hence it is, that as it was formerly, so it is now, and
so will it be to the end of time; “He that is born after the flesh,
(the natural man, does and) will persecute him that is born after the
Spirit,” the regenerate man. Because christians are not of the world,
but CHRIST hath chosen them out of the world, therefore the world will
hate them. If it be objected against this doctrine, that we now live
in a christian world, and therefore must not expect such persecution
as formerly; I answer, All are not christians that are called so; and,
till the heart is changed, the enmity against GOD (which is the root
of all persecution) remains: and consequently christians, falsely so
called, will persecute as well as others. I observed therefore, in
the beginning of this discourse, that _Paul_ mentions those that had
a form of religion, as persons of whom _Timothy_ had need be chiefly
aware: for, as our LORD and his apostles were mostly persecuted by
their countrymen the _Jews_, so we must expect the like usage from the
Formalists of our own nation, the _Pharisees_, who seem to be religious.
The most horrid and barbarous persecutions have been carried on by
those who have called themselves Christians; witness the days of queen
_Mary_; and the fines, banishments and imprisonments of the children
of GOD in the last century, and the bitter, irreconcileable hatred
that appears in thousands who call themselves Christians, even in the
present days wherein we live.
Persons, who argue against persecution, are not sufficiently sensible
of the bitter enmity of the heart of every unregenerate man against
GOD. For my own part, I am so far from wondering that christians are
persecuted, that I wonder our streets do not run with the blood of the
saints: was mens power equal to their wills, such a horrid spectacle
would soon appear. But,
Persecution is necessary in respect to the godly themselves. If we have
not all manner of evil spoken of us, how can we know whether we seek
only that honour which cometh from above? If we have no persecutors,
how can our passive graces be kept in exercise? How can many christian
precepts be put into practice? How can we love, pray for, and do good
to, those who despitefully use us? How can we overcome evil with good?
In short, how can we know we love GOD better than life itself? _Paul_
was sensible of all this, and therefore so positively and peremptorily
asserts, that “all who will live godly in CHRIST JESUS, shall suffer
persecution.”
Not that I affirm, all are persecuted in a like degree. No: this would
be contrary both to scripture and experience. But though all christians
are not really called to suffer every kind of persecution, yet all
christians are liable thereto: and notwithstanding some may live in
more peaceful times of the church than others, yet all christians, in
all ages, will find by their own experience, that, whether they act
in a private or public capacity, they must, in some degree or other,
suffer persecution.
Here then I would pause, and, _lastly_, by way of application, exhort
all persons,
_First_, To stand a while and examine themselves. For, by what has been
said, you may gather one mark, whereby you may judge whether you are
christians or not. Were you ever persecuted for righteousness sake? If
not, you never yet lived godly in CHRIST our LORD. Whatever you may say
to the contrary, the inspired apostle, in the words of the text (the
truth of which, I think, I have sufficiently proved) positively asserts,
that all who will live godly in Him, shall suffer persecution. Not that
all who are persecuted are real christians; for many sometimes suffer,
and are persecuted, on other accounts than for righteousness sake.
The great question therefore is, Whether you were ever persecuted
for living godly? You may boast of your great prudence and sagacity
(and indeed these are excellent things) and glory because you have not
run such lengths, and made yourselves so singular, and liable to such
contempt, as some others have. But, alas! this is not a mark of your
being of a Christian, but of a _Laodicean_ spirit, neither hot nor
cold, and fit only to be spewed out of the mouth of GOD. That which
you call prudence, is often, only cowardice, dreadful hypocrisy, pride
of heart, which makes you dread contempt, and afraid to give up your
reputation for GOD. You are ashamed of CHRIST and his gospel; and in
all probability, was he to appear a second time upon earth, in words,
as well as works, you would deny him. Awake therefore, all ye that live
only formally in CHRIST JESUS, and no longer seek that honour which
cometh of man. I do not desire to court you, but I intreat you to live
godly, and fear not contempt for the sake of JESUS CHRIST. Beg of GOD
to give you his Holy Spirit, that you may see through, and discover
the latent hypocrisy of your hearts, and no longer deceive your own
souls. Remember you cannot reconcile two irreconcileable differences,
GOD and Mammon, the friendship of this world with the favour of GOD.
Know you not who hath told you, that “the friendship of this world is
enmity with GOD?” If therefore you are in friendship with the world,
notwithstanding all your specious pretences to piety, you are at enmity
with GOD: you are only heart-hypocrites; and, “What is the hope of
the hypocrite, when GOD shall take away his soul?” Let the words of
the text sound an alarm in your ears; O let them sink deep into your
hearts; “Yea, and all that will live godly in CHRIST JESUS, shall
suffer persecution.”
_Secondly_, From the words of the text, I would take occasion to
speak to those, who are about to lift themselves under the banner of
CHRIST’s cross. What say you? Are you resolved to live godly in CHRIST
JESUS, notwithstanding the consequence will be, that you must suffer
persecution? You are beginning to build; but have you taken our LORD’s
advice, to “sit down first and count the cost?” Have you well weighed
with yourselves that weighty declaration, “He that loveth father or
mother more than Me, is not worthy of Me;” and again, “Unless a man
forsake all that he hath he cannot be my disciple?” Perhaps some of
you have great possessions; will not you go away sorrowful, if CHRIST
should require you to sell all that you have! Others of you again
may be kinsmen, or some way related, or under obligations, to the
high-priests, or other great personages, who may be persecuting the
church of CHRIST: What say you? Will you, with _Moses_, “rather chuse
to suffer affliction with the people of GOD, than enjoy the pleasures
of sin for a season?” Perhaps you may say, my friends will not
oppose me. That is more than you know: in all probability your chief
enemies will be those of your own household. If therefore they should
oppose you, are you willing naked to follow a naked CHRIST? and to
wander about in sheep-skins and goats-skins, in dens and caves of
the earth, being afflicted, destitute, tormented, rather than not be
CHRIST’s disciples? You are now all following with zeal, as _Ruth_
and _Orpah_ did _Naomi_, and may weep under the word; but are not
your tears crocodiles tears? And, when difficulties come, will you not
go back from following your LORD, as _Orpah_ departed from following
_Naomi_? Have you really the root of grace in your hearts? or, are you
only stony-ground hearers? You receive the word with joy; but, when
persecution arises because of the word, will you not be immediately
offended? Be not angry with me for putting these questions to you. I
am jealous over you, but it is with a godly jealousy: for, alas! how
many have put their hands to the plough, and afterwards have shamefully
looked back? I only deal with you, as our LORD did with the person
that said, “LORD, I will follow thee whithersoever thou wilt.” “The
foxes have holes, and the birds of the air have nests, but the son
of man, (says he) hath not where to lay his head.” What say you? Are
you willing to endure hardness, and thereby approve yourselves good
soldiers of JESUS CHRIST? You now come on foot out of the towns and
villages to hear the word, and receive me as a messenger of GOD: but
will you not by and by cry out, Away with him, away with him; it is not
fit such a fellow should live upon the earth? Perhaps some of you, like
_Hazael_, may say, “Are we dogs, that we should do this?” But, alas! I
have met with many unhappy souls, who have drawn back unto perdition,
and have afterwards accounted me their enemy, for dealing faithfully
with them; though once, if it were possible, they would have plucked
out their own eyes, and have given them unto me. Sit down therefore, I
beseech you, and seriously count the cost, and ask yourselves again and
again, whether you count all things but dung and dross, and are willing
to suffer the loss of all things, so that you may win CHRIST, and
be found in him: for you may assure yourselves, the apostle hath not
spoken in vain, “All that will live godly in CHRIST JESUS, shall suffer
persecution.”
_Thirdly_, The text speaks to you that are patiently suffering for
the truth’s sake: “Rejoice, and be exceeding glad; great shall be your
reward in heaven.” For to you it is given, not only to believe, but
also to suffer, and perhaps remarkably too, for the sake of JESUS! This
is a mark of your discipleship, an evidence that you do live godly in
CHRIST JESUS. Fear not, therefore, neither be dismayed. O be not weary
and faint in your minds! JESUS, your LORD, your life, cometh, and his
reward is with him. Though all men forsake you, yet will not he: no;
the Spirit of CHRIST and of glory shall rest upon you. In patience
therefore possess your souls. Sanctify the LORD GOD in your hearts. Be
in nothing terrified by your adversaries: on their part CHRIST is evil
spoken of; on your part he is glorified. Be not ashamed of your glory,
since others can glory in their shame. Think it not strange concerning
the fiery trial, wherewith you are or may be tried. The Devil rages,
knowing that he hath but a short time to reign. He or his emissaries
have no more power than what is given them from above: GOD sets them
their bounds, which they cannot pass; and the very hairs of your head
are all numbered. Fear not; no one shall set upon you to hurt you,
without your heavenly Father’s knowledge. Do your earthly friends and
parents forsake you? Are you cast out of the synagogues? The LORD shall
reveal himself to you, as to the man that was born blind? JESUS CHRIST
shall take you up. If they carry you to prison, and load you with
chains, so that the iron enter into your souls, even there shall CHRIST
send an angel from heaven to strengthen you, and enable you, with
_Paul_ and _Silas_, to “sing praises at midnight.” Are you threatened
to be thrown into a den of lions, or cast into a burning fiery furnace,
because you will not bow down and worship the beast? Fear not; the GOD,
whom you serve, is able to deliver you: or, if he should suffer the
flames to devour your bodies, they would only serve, as so many fiery
chariots, to carry your souls to GOD. Thus it was with the martyrs of
old; so that one, when he was burning, cried out, “Come, you Papists,
if you want a miracle, here, behold one! This bed of flames is to me a
bed of down.” Thus it was with almost all that suffered in former times:
for JESUS, notwithstanding he withdrew his own divinity from himself,
yet has always lifted up the light of his countenance upon the souls
of suffering saints. “Fear not therefore those that can kill the body,
and after that have no more that they can do; but fear Him only, who is
able to destroy both body and soul in hell.” Dare, dare to live godly
in CHRIST JESUS, though you suffer all manner of persecution. But,
_Fourthly_, Are there any true ministers of JESUS CHRIST here? You will
not be offended if I tell you, that the words of the text are, in an
especial manner, applicable to you. _Paul_ wrote them to _Timothy_;
and we, of all men, that live godly in CHRIST JESUS, must expect to
suffer the severest persecution. _Satan_ will endeavour to bruise our
heels, let who will escape: and it has been the general way of GOD’s
providence, in times of persecution, to permit the shepherds first to
be smitten, before the sheep are scattered. Let us not therefore shew
that we are only hirelings, who care not for the sheep; but, like the
great Shepherd and Bishop of souls, let us readily lay down our lives
for the sheep. Whilst others are boasting of their great preferments,
let us rather glory in our great afflictions and persecutions for
the sake of CHRIST. _Paul_ rejoiced that he suffered afflictions and
persecutions at _Iconium_ and _Lystra_: out of all, the LORD delivered
him; out of all, the LORD will deliver us, and cause us hereafter to
sit down with him on thrones, when he comes to judge the twelve tribes
of _Israel_.
I could proceed; but I am conscious, in this part of my discourse, I
ought more particularly to speak to myself, knowing that _Satan_ has
desired to have me, that he may sift me as wheat. Without a spirit of
prophecy, we may easily discern the signs of the times. Persecution
is even at the doors: the tabernacle of the LORD is already driven
into the wilderness: the ark of the LORD is fallen into the unhallowed
hands of uncircumcised _Philistines_. They have long since put us
out of their synagogues, and high-priests have been calling on civil
magistrates to exert their authority against the disciples of the
LORD. Men in power have been breathing out threatenings: we may easily
guess what will follow, imprisonment and slaughter. The storm has been
gathering some time; it must break shortly. Perhaps it may fall on me
first.
Brethren therefore, whether in the ministry or not, I beseech you,
“pray for me,” that I may never suffer justly, as an evil-doer, but
only for righteousness sake. O pray that I may not deny my LORD in any
wise, but that I may joyfully follow him, both to prison and to death,
if he is pleased to call me to seal his truths with my blood. Be not
ashamed of CHRIST, or of his gospel, though I should become a prisoner
of the LORD. Though I am bound, the word of GOD will not be bound:
no; an open, an effectual door is opened for preaching the everlasting
gospel, and men or devils shall never be able to prevail against
it. Only pray, that, whether it be in life or death, CHRIST may be
glorified in me: then I shall rejoice, yea, and will rejoice.
And now, to whom shall I address myself next?
_Fifthly_, To those, who persecute their neighbours for living godly
in CHRIST JESUS. But, what shall I say to you? Howl and weep for the
miseries that shall come upon you: for a little while the LORD permits
you to ride over the heads of his people; but, by and by, death will
arrest you, judgment will find you, and JESUS CHRIST shall put a
question to you, which will strike you dumb, _Why persecuted you Me_?
You may plead your laws and your canons, and pretend what you do is
out of zeal for GOD; but GOD shall discover the cursed hypocrisy and
serpentine enmity of your hearts, and give you over to the tormentors.
It is well, if in this life GOD does not send some mark upon you.
He pleaded the cause of _Naboth_, when innocently condemned for
blaspheming GOD and the king; and our LORD sent forth his armies, and
destroyed the city of those who killed the prophets, and stoned them
that were sent unto them. If you have a mind therefore to fill up the
measure of your iniquities, go on, persecute and despise the disciples
of the LORD: but know, “that for all these things, GOD shall bring you
into judgment.” Nay, those you now persecute, shall be in part your
judges, and sit on the right-hand of the Majesty on high, whilst you
are dragged by infernal spirits into a lake that burneth with fire and
brimstone, and the smoke of your torment shall be ascending up for ever
and ever. Lay down therefore, ye rebels, your arms against the most
high GOD, and no longer persecute those who live godly in CHRIST JESUS.
The LORD will plead, the LORD will avenge, their cause. You may be
permitted to bruise their heels, yet in the end they shall bruise
your accursed heads. I speak not this, as though I were afraid of you;
for I know in whom I have believed: only out of pure love I warn you,
and because I know not but JESUS CHRIST may make some of you vessels
of mercy, and snatch you, even you persecutors, as fire-brands out
of the fire. JESUS CHRIST came into the world to save sinners, even
persecutors, the worst of sinners: his righteousness is sufficient for
them; his Spirit is able to purify and change their hearts. He once
converted _Saul_: may the same GOD magnify his power, in converting
all those who are causing the godly in CHRIST JESUS, as much as in them
lies, to suffer persecution! The LORD be with you all. Amen.
SERMON LVI.
An Exhortation to the People of GOD
not to be discouraged in their Way,
by the Scoffs and Contempt of wicked Men.
HEBREWS iv. 9.
_There remaineth therefore a Rest to the People of GOD._
WHEN we consider the persecutions they are exposed to, who live
righteously and godly in this present world; it is amazing to consider,
that the people of this generation should be so fond of a name to live,
while they are in effect dead. The people of GOD are to expect little
else but troubles and trials while they are in this world; common
experience is a contradiction to my text, that there is a rest to the
people of GOD; but the author of the _Hebrews_, when speaking of this
rest, did not mean that they should have a rest here. No; he too well
knew that the people of GOD, all who would seek and serve the LORD
JESUS, must be despised, hated, scoffed, slandered, and evil intreated;
but the time was hastening when they should have a perfect rest: there
is a rest laid up for them, and this is an encouragement for you, my
brethren, to hold on, and hold out your way rejoicing; after death
there will be a rest for ever; at judgment, you shall be taken up
to dwell with the LORD JESUS CHRIST; and there, you shall be for
ever exempted from sin; you shall rest from all manner of sorrow,
and be no more troubled with the temptations of Satan. Now, you can
set about nothing for the glory of GOD, or for your own soul’s welfare,
but the devil is dissuading you from it, or distracting you in it,
or discouraging you after it. Here we are scoffed and derided; as
the world hated the LORD JESUS CHRIST, so will it hate you: but be
not discouraged, though we are here the scorn and off-scouring of all
things; and are as a gazing stock to men and angels. Though they put
us out of their synagogues, cast out our name as evil, and look on us
as persons unfit for their company; yet, in that rest which is prepared
for you, my brethren, we shall then be gazed at for our glory, and they
shut out of the assembly of the saints, and separated from us, whether
they will or no; unless the LORD JESUS CHRIST, by his free, rich, and
sovereign grace, brings them unto himself.
The letter-learned Scribes and Pharisees of this day, look on us as
madmen and enthusiasts; but though they make so much noise about the
word _enthusiast_, it means no more than this, one in GOD; and what
christian can say, he is not in GOD, and GOD in him? And if this is
to be an enthusiast, GOD grant I may be more and more so; if we being
in CHRIST, and CHRIST in us, makes us enthusiasts, I would to GOD we
were all more and more enthusiasts. They now think it strange, that
we run not with them into all excess of riot, and because we will not
go to the devil’s diversions with them, therefore they speak evil of
us. We cannot now go along the street, but every one is pointing out
his finger with scorn, and cries, Here comes another of his followers;
what! you are become one of his disciples too! But there is a rest
which will be a complete deliverance for you. Let none of these things
move you; for, though you are thus treated here, consider, you shall
in heaven have no discouraging company, nor any but what will be an
assistance to you; you will have no scoffer there, all will be ready
to join with heart and voice in your everlasting joy and praises.
You will not be counted enthusiasts, madmen, and rabble, in that rest
which remaineth for the people of GOD. Therefore, possess your souls
in patience; account it matter of joy when you fall into tribulation;
GOD, in his own time, will deliver us; let not their hindering us from
preaching in the church, be any discouragement; do not shrink, and draw
back, because of opposition; be not ashamed of your work or master; but
hold fast your integrity. You must expect to go through evil report,
and good report; fear not the violence of unreasonable men; let them
hate you, and cast you out for the LORD’s sake, behold he shall appear
to your joy, and they shall be ashamed: therefore hold on, and hold out
to the end. Be stedfast and patient, and bear the troubles of the world;
if you are the people of GOD, there is a rest provided for you, which
you shall certainly obtain.
I shall not speak unto you, Pharisees, this morning, nor to any, except
to you who have experienced the pangs of the new-birth, or are at
present under them, and who know what it is to love the LORD JESUS in
sincerity and truth: do not be discouraged, or think hard of the ways
of GOD, my dear brethren, because you are not loved by the men of this
world; if you were of the world it would love you; it would then be
pleased with your company; it would not thrust you from a tavern, or
an alehouse; it would not dislike you for singing the songs of the
drunkard, or for going to plays, balls, or other polite and fashionable
entertainments, as they are called; no, these the children of the world
like; but if you will sing hymns and psalms, and go to hear what GOD
hath to say unto your souls, and spend your time in reading, praying,
and frequenting religious assemblies, then it is that they dislike you,
and thrust you out of their company, as unworthy thereof; but let none
of these things move you, for the rest which JESUS CHRIST hath prepared
for you, is an ample recompence for all you may meet with here.
This rest is the fruit of the blood of the LORD JESUS CHRIST: O how
will it fill our souls with love, to think that through the streams of
this blood, we have overcome the violence of the world, and the snares
of the devil. My dear brethren, be not discouraged at the treatment you
meet with here, but let it be a means to stir you up to advance in the
love of the LORD JESUS CHRIST, who hath prepared a rest for you. Can
you consider, what CHRIST has done and suffered for you, and have your
hearts stupified with vile and senseless pleasures? Can you hear of
a panting, bleeding, dying JESUS, and yet be dull and unaffected? Was
there any sorrow like unto his sorrow? and all this, he underwent to
save you, who were vile, and polluted, and by nature, since the fall,
a motly mixture of the beast and devil. JESUS CHRIST, by dying upon the
cross, intended to take away the devil and beast from your heart, and
to prepare it for himself to dwell in. Think of the love of this your
Jesus, and then, will a little reproach and scorn move you? sure it
will not. I hope better things of you, and things that accompany
salvation.
O think with what pleasing astonishment you will see the LORD JESUS
CHRIST, when he comes to take you to his rest: now his heart is open
to us; but our hearts are shut against him; then, then, his heart shall
be open, and ours shall be so too. O my brethren, how will your love
be increased? With what raptures will you see the LORD JESUS CHRIST?
Therefore, undergo a few reproaches here patiently, and revile not
again. Let them say what they please of me, the reproaches, scorns,
and contempt of this world, will no ways hurt me, but will recoil upon
their own heads; leave it to the LORD, who knows what is best for you
and me: do not question his love; he will be with you; only do you, who
have tasted the LORD to be gracious, follow hard after him.
And now, let me speak a word unto you, who have not yet experienced
the love of CHRIST to your souls, but are waiting for his appearance.
I shall be but very short, because I would not break in upon the duties
of the day.
I shall speak unto you a word of invitation; even, to wait still on the
LORD; do not forsake him, though he may not answer your petitions at
once or twice seeking unto him; hold on, do not leave seeking him, and
you shall have an answer of peace; remember the poor man who was lame,
and had lain at the pool of _Bethesda_ thirty-eight years for relief,
yet at last he found that it was worth waiting for, he obtained his
desire.
And if you are but zealous for the LORD, and seek unto JESUS, if your
zeal be according to godliness, and you pray unto him for his Spirit,
you shall certainly have an answer of peace; you shall find it is good
to seek unto the LORD, you will be adopted into his family, and by his
spirit be enabled to cry, “Abba, Father.” O then do not leave, but be
continually waiting at wisdom’s gate, and you shall find all her ways
to be ways of pleasantness, and all her paths are peace; then, you
shall find that it is worth waiting on the LORD JESUS; and when you
have got his Spirit within you, all the power of men or devils cannot
make you forsake the ways of the LORD JESUS CHRIST.
If you do but once taste of his pardoning love, it will be so
delightful unto you, that you will cry for more and more thereof; you
will be as full as you can hold, and still not be satisfied; you will
desire more and more of this love of JESUS, you will hunger and thirst,
and hunger and thirst again, and never be satisfied till you come to
that rest which is prepared for the people of GOD, where all hungering
and thirsting will cease, and will be turned into songs and hallelujahs,
and that for ever and ever.
As many of you as design to partake of the emblems of the body and
blood of our dying LORD, examine well yourselves, lest by eating and
drinking unworthily, you eat and drink damnation unto yourselves:
remember the dying love of your dying LORD, and eat and drink in
commemoration thereof; do not let the world keep you from partaking
hereof; and when you have eaten and drank, do not go away and run into
the world; let the world see that you have been with JESUS; give them
no room to speak unseemly, they do that enough without occasion; but
how would they rejoice if they had just reason.
Look well then unto your paths, that you do not slip; remember that all
your faults are magnified, and that all your little slips are laid upon
me; therefore, look well unto your ways, your words, your actions, that
they may silence gainsayers; let them see that we have the presence of
GOD with us, and that there has been good done by field-preaching.
Let me exhort you once more to consider the love of the LORD JESUS
CHRIST. O do not forget his love. Consider, I beseech you, how great
it has been unto you, and do not slight this his grace, the riches, the
love, the kindness of your dear Redeemer, the LORD JESUS CHRIST, who
hath prepared this eternal rest for you; he also laid down his life for
your sakes: what great love was here! that while you were enemies to
the LORD of glory, he died for you, to redeem you from sin, from hell
and wrath, that you might live and reign with him, world without end.
The Lamb that died, and was buried, is now risen and exalted, and
sits on the right-hand of GOD the Father; and when he shall come to
judge all the world, then, my brethren, it will be seen whether we
have deserved the usage the world has given us; then it will be known
who are the true followers of the LORD JESUS, and who are madmen and
fools; but, may it be determined in this world, that we and our present
enemies may enter into that rest which GOD hath prepared for those that
love him.
Which GOD of his infinite mercy grant!
My brethren, let not these few words of exhortation be forgotten,
but lay them up in your hearts, and remember they must be called over
another day. I should have enlarged, but the duties of the day obliged
me to forbear.
Now, to GOD the Father, Son, and Holy Ghost, be all power, &c.
SERMON LVII.
Preached before the Governor, and Council,
and the House of Assembly, in, _Georgia_, on January 28, 1770.
ZECHARIAH iv. 10.
_For who hath despised the Day of Small Things?_
MEN, brethren, and fathers, at sundry times and in divers manners, GOD
spake to the fathers by the prophets, before he spoke to us in these
last days by his Son. And as GOD is a sovereign agent, and his sacred
Spirit bloweth when and where it listeth, surely he may reveal and make
known his will to his creatures, when, where, and how he pleaseth; “and
who shall say unto him, what doest thou?” Indeed, this seems to be one
reason, to display his sovereignty, why he chose, before the canon of
scripture was settled, to make known his mind in such various methods,
and to such a variety of his servants and messengers.
Hence it is, that we hear, he talked with _Abraham_ as “a man talketh
with a friend.” To _Moses_ he spoke “face to face.” To others by
“dreams in the night,” or by “visions” impressed strongly on their
imaginations. This seems to be frequently the happy lot of the
favourite evangelical prophet _Zechariah_, I call him _evangelical
prophet_, because his predictions, however they pointed at some
approaching or immediate event, ultimately terminated in Him, who
is the Alpha and Omega, the beginning and the end of all the lively
oracles of GOD. The chapter from which our text is selected, among many
other passages, is a striking proof of this: An angel, that had been
more than once sent to him on former occasions, appears again to him,
and by way of vision, and “waked him, (to use his own words) as a man
that is wakened out of his sleep.” Prophets, and the greatest servants
of GOD, need waking sometimes out of their drowsy frames.
Methinks I see this man of GOD darting out of his sleep, and being
all attention: the angel asked him, “what seeth thou?” He answers, “I
have looked, and behold, a candlestick all of gold,” an emblem of the
church of GOD, “with a bowl upon the top of it, and seven lamps thereon,
and seven pipes to the seven lamps, which were upon the top thereof;”
implying, that the church, however reduced to the lowest ebb, should
be preserved, be kept supplied, and shining, through the invisible,
but not less real, because invisible aids and operations of the blessed
Spirit of GOD. The occasion of such an extraordinary vision, if we
compare this passage with the second chapter of the Prophecy of the
prophet _Haggai_, seems to be this: It was now near eighteen years
since the _Jewish_ people had been delivered from their long and
grievous _Babylonish_ captivity; and being so long deprived of their
temple and its worship, which fabric had been rased even to the ground,
one would have imagined, that immediately upon their return, they
should have postponed all private works, and with their united strength
have first set about rebuilding that once stately and magnificent
structure. But they, like too many christians of a like lukewarm stamp,
though all acknowledged that this church-work was a necessary work, yet
put themselves and others off, with this godly pretence, “The time is
not come, the time that the LORD’s house should be built.” The time is
not come! what, not in eighteen years! for so long had they now been
returned from their state of bondage: and pray, why was not the time
come? The prophet _Haggai_ tells them; their whole time was so taken up
in building for themselves cieled houses, that they had no time left to
build an habitation for their great and glorious Benefactor, the mighty
GOD of _Jacob_.
This ingratitude must not be passed by unpunished. Omniscience observes;
Omnipotence resents it! And that they might read their sin in their
punishment, as they thought it best to get rich, and secure houses and
lands and estates for themselves, before they set about unnecessary
church-work, the prophet tells them, “You have sown much, but bring
in little: ye eat, but ye have not enough: ye drink, but ye are not
filled with drink: ye clothe you, but there is none warm: and he that
earneth wages, earneth wages to put it into a bag with holes.” Still
he goes on thundering and lightening, “Ye looked for much, and lo it
came to little: and when ye brought it home, (pleasing yourselves with
your fine crops) I did blow upon it: why? saith the LORD of Hosts;
because of mine house that is waste, and ye run every man unto his
own house.” A thundering sermon this! delivered not only to the common
people, but also unto, and in the presence of “_Zerubbabel_, the son
of _Shaealtiel_, governor of _Judah_, and to _Joshua_, the son of
_Josedech_ the high-priest. The prophet’s report is believed; and the
arm of the LORD was revealed. _Zerubbabel_, the son of _Shaealtiel_,
and _Joshua_, the Son of _Josedech_, (O happy times when church and
state are thus combined) with all the remnant of the people, obeyed the
voice of the LORD their GOD, and the words of _Haggai_ the prophet.”
The spirit of _Zerubbabel_, and of _Joshua_, and the spirits of
all the remnant of the people were stirred up, and they immediately
came, disregarding, as it were, their own private buildings, “and
did work in the house of the LORD of Hosts their GOD.” For a while,
they proceeded with vigour; the foundation of the house is laid, and
the superstructure raised to some considerable height: but whether
this fit of hot zeal soon cooled, as is too common, or the people
were discouraged by the false representations of their enemies, which
perhaps met with too favourable a reception at the court of _Darius_;
it so happened, that the hearts of the magistrates and ministers of
the people waxed faint; and an awful chasm intervened, between the
finishing and laying the foundation of this promising and glorious work.
Upon this, another prophet, even _Zechariah_, (who with _Haggai_ had
been joint sufferer in the captivity) is sent to lift up the hands
that hang down, to strengthen the feeble knees, and by the foregoing
instructive vision, to reanimate _Joshua_ and the people in general,
and the heart of _Zerubbabel_, the son of _Shealtiel_, in particular,
maugre all discouragements, either from inveterate enemies, or from
timid unstable friends, or all other obstacles whatsoever. If _Haggai_
thunders, _Zechariah_’s message is as lightening. “This is the word
of the LORD unto _Zerubbabel_, saying, Not by might, nor by power,
(not by barely human power or policy) but by my spirit, saith the
LORD of Hosts: Who art thou, O great mountain? (thou _Sanballat_ and
thy associates, who have been so long crying out, what mean these
feeble _Jews_? however great, formidable, and seemingly insurmountable)
before _Zerubbabel_ thou shalt (not only be lowered and rendered more
accessible, but) become a plain;” thy very opposition shall, in the end,
promote the work, and help to expedite that very building, which thou
intendest to put a stop to, and destroy.
And lest _Zerubbabel_, through unbelief and outward opposition, or for
want of more bodily strength, should think this would be a work of time,
and that he should not live to see it compleated in his days, “The
word of the LORD came to _Zechariah_, saying, The hands of _Zerubbabel_
have laid the foundation of this house; his hands also shall finish it,
and he shall bring forth the headstone thereof with shoutings, crying,
Grace, grace unto it.” Grace! grace! unto it: a double acclamation, to
shew, that out of the abundance of their hearts, their mouth spake; and
this with shoutings and crying from all quarters. Even their enemies
should see the hand and providence of GOD in the beginning, continuance,
and ending of this seemingly improbable and impracticable work; so that
they should be constrained to cry, “Grace unto it,” and wish both the
work and the builders much prosperity: But as for its friends, they
should be so transported with heart-felt joy in the reflection upon the
signal providences which had attended them through the whole process,
that they would shout and cry, “Grace, grace unto it:” or, This is
nothing but the LORD’s doing; GOD prosper and bless this work more
and more, and make it a place where his free grace and glory may be
abundantly displayed. Then by a beautiful and pungent sarcasm, turning
to the insulting enemies, he utters the spirited interrogation in my
text, “Who hath despised the day of small things?” Who are you, that
vauntingly said, what can these feeble _Jews_ do, pretending to lay the
foundation of a house which they never will have money, or strength, or
power to finish? Or, who are you, O timorous, short-sighted, doubting,
though well-meaning people, who, through unbelief, were discouraged
at the small beginnings and feebleness of the attempt to build a
second temple? And, because you thought it could not come up to the
magnificence of the first, therefore were discouraged from so much as
beginning to build a second at all?
A close instructive question this; a question, implying, that whenever
GOD intends to bring about any great thing, he generally begins with a
day of small things.
As a proof of this, I will not lead you so far back, as to the
beginning of time, when the Everlasting “I AM” spoke all things
into existence, by his almighty _fiat_; and out of a confused chaos,
“without form and void,” produced a world worthy of a GOD to create,
and of his favourite creature man, his vicegerent and representative
here below, to inhabit, and enjoy in it both himself and his GOD. And
yet, though the heavens declare his glory, and the firmament sheweth
his handy work, though there is no speech nor language where their
voice is not heard, and their line is gone out through all the earth;
and by a dumb, yet persuasive language, proves the hand that made them
to be divine; yet there have been, and are now, such fools in the world,
as to “say in their hearts, There is no GOD;” or so wise, as by their
wisdom, not to know GOD, or own his divine image to be stamped on that
book, wherein these grand things are recorded, and that in such legible
characters, that he who runs may read.
Neither will I divert your attention, honoured fathers, to the
histories of _Greece_ and _Rome_, or any of the great kingdoms and
renowned monarchies, which constitute so great a part of ancient
history; but whose beginnings were very small, (witness _Romulus_’s
ditch) their progress as remarkably great, and their declension and
downfal, when arrived at their appointed zenith, as sudden, unexpected,
and marvellous. These make the chief subjects of the learning of our
schools; though they make but a mean figure in sacred history, and
would not perhaps have been mentioned at all, had they not been, in
some measure, connected with the history of GOD’s people, which is
the grand subject of that much despised book, emphatically called, The
Scriptures. Whoever hath a mind to inform himself of the one, may read
_Rollin_’s Ancient History, and whoever would see the connection with
the other, may consult the learned _Prideaux_’s admirable and judicious
connection. Books which, I hope, will be strenuously recommended,
and carefully studied, when this present infant institution gathers
more strength, and grows up into a seat of learning. I can hardly
forbear mentioning the small beginnings of _Great Britain_, now so
distinguished for liberty, opulence and renown; and the rise and rapid
progress of the _American_ colonies, which promises to be one of the
most opulent and powerful empires in the world. But my present views,
and the honours done this infant institution this day, and the words
of my text, as well as the feelings of my own heart, and I trust, of
the hearts of all that hear me, lead me to confine your meditations
to the history of GOD’s own peculiar people, which for the simplicity
and sublimity of its language, the veracity of its author, and the
importance and wonders of the facts therein recorded, if weighed in a
proper balance, hath not its equal under the sun. And yet, though GOD
himself hath become an author among us, we will not condescend to give
his book one thorough reading. Be astonished, O heavens, at this!
Who would have thought that from one, even from _Abraham_, and from so
small a beginning, as the emigration of a single private family, called
out of a land wholly given to idolatry, to be sojourners and pilgrims
in a strange land; who would have thought, that from a man, who for a
long season was written _childless_, a man whose first possession in
this strange land, was by purchasing a burying place for his wife, and
in whose grave one might have imagined he would have buried all future
expectations; who would have thought, that from this very man and woman,
according to the course of nature, both as good as dead, should descend
a numerous offspring like unto the stars of heaven for multitude,
and as the sand which is upon the sea shore innumerable? Nay, who
would have imagined, that against all probability, and in all human
appearance impossible, a kingdom should arise? Behold a poor captive
slave, even _Joseph_, who was cruelly separated from his brethren,
became second in _Pharaoh_’s kingdom: he was sent before to work out
a great deliverance, and to introduce a family which should take root,
deep root downwards and bear fruit upwards, and fill the land. How
could it enter into the heart of man to conceive, that when oppressed
by a king, who knew not _Joseph_, though they were the best, most loyal,
industrious subjects this king had, when an edict was issued forth
as impolitic as cruel, (since the safety and glory of all kingdoms
chiefly consist in the number of its inhabitants) that an outcast,
helpless infant should be taken, and bred up in all the learning of the
_Egyptians_, and in that very court from which, and by that very tyrant
from whom the edict came, and that the deliverer should be nurtured to
be king in _Jeshurun_?
But time as well as strength would fail me, was I to give you a detail
of all the important particulars respecting GOD’s peculiar people; as
their miraculous support in the wilderness, the events which took place
while they were under a divine theocracy, and during their settlement
in _Canaan_ to the time of their return from _Babylon_, and from thence
to the destruction of their second temple, &c. by the _Romans_. Indeed,
considering to whom I am speaking, persons conversant in the sacred and
profane history, I have mentioned these things only to stir up your
minds by way of remembrance.
But if we descend from the _Jewish_, to the Christian æra, we shall
find, that its commencement was, in the eyes of the world, a “day of
small things” indeed. Our blessed LORD compares the beginning of its
progress in the world, to a grain of mustard-seed, which though the
smallest of all seeds when sown, soon becomes a great tree, and so
spread, that the “birds of the air,” or a multitude of every nation,
language and tongue, came and lodged in its branches: and its inward
progress in the believers heart, CHRIST likens to a little leaven
which a woman hid in three measures of meal. How both the _Jewish_
and Christian dispensations have been, and even to this day are
despised, by the wise disputers of this world, on this very account, is
manifest to all who read the lively oracles with a becoming attention.
What ridicule, obloquy, and inveterate opposition christianity meets
with, in this our day, not only from the open deist, but from formal
professors, is too evident to every truly pious soul.
And what opposition the kingdom of grace meets with in the heart, is
well known by all those who are experimentally acquainted with their
hearts: they know, to their sorrow, what the great apostle of the
_Gentiles_ means, by “the Spirit striving against the flesh, and the
flesh against the Spirit.”
But the sacred Oracles, and the histories of all ages acquaint us, that
GOD brings about the greatest thing, not only by small and unlikely
means, but by ways and means directly opposite to the carnal reasonings
of unthinking men: he chuses things that be not, to bring to nought
those which are. How did christianity spread and flourish, by one,
who was despised and rejected of men, a man of sorrows and acquainted
with grief, and who expired on a cross? he was despised and rejected,
not merely by the vulgar and illiterate, but the Rabbies and Masters
of _Israel_, the Scribes and Pharisees, who by the _Jewish_ churchmen
were held too in so high a reputation for their outward sanctity,
that it became a common proverb, “If only two went to heaven, the
one would be a Scribe, and the other a Pharisee.” Yet there were they
who endeavoured to silence the voice of all his miracles and heavenly
doctrine with, “Is not this the Carpenter’s son?” Nay, “He is mad, why
hear you him? he hath a devil, and calleth out devils by _Beelzebub_
the prince of the devils.” And their despite not only followed him
to, but after death, and when in his grave. “We remember (said they)
that this deceiver said, after three days I will rise again; command
therefore that the sepulchre be made sure;” but, maugre all your
impotent precautions, in sealing the stone, and setting a watch,
he burst the bars of death asunder, and, according to his repeated
predictions, proved himself to be the Son of GOD with power, by rising
the third day from the dead. And afterwards, in presence of great
multitudes, was he received up into glory; as a proof thereof, he sent
down the Holy Ghost, (on the mission of whom he pawned all his credit
with his disciples) in such an instantaneous, amazing manner, as one
would imagine, should have forced and compelled all who saw it to own,
that this was indeed the finger of GOD.
And yet how was this grand transaction treated? with the utmost
contempt: when instantaneously the apostles commenced orators and
linguists, and with a divine profusion spoke of the wonderful things of
GOD; “these men (said some) are full of new wine.” And yet by these men,
mean fishermen, illiterate men, idiots, in the opinion of the Scribes
and Pharisees, and notwithstanding all the opposition of earth and hell,
and that too only by the foolishness of preaching, did this grain of
mustard-seed grow up, till thousands, ten thousands of thousands, a
multitude which no man can number, out of every nation, language and
people, came and lodged under the branches of it.
Neither shall it rest here; whatever dark parenthesis may intervene,
we are assured, that being still watered by the same divine hand, it
shall take deeper and deeper root downward, and bear more and more
fruit upward, till the whole earth be filled with the knowledge of the
LORD, as the waters cover the sea. Who shall live when GOD doth this?
Hasten O LORD that blessed time! O let this thy kingdom come! Come,
not only by the external preaching of the gospel in the world, but by
its renovating, heart-renewing, soul-transforming power, to awakened
sinners! For want of this, alas! alas! though we understood all
mysteries, could speak with the tongues of men and angels, we should
be only like sounding brass, or so many tinkling cymbals.
And yet, what a “day of small things” is the first implantation of
the seed of divine life in the soul of man? Well might our LORD, who
alone is the author and finisher of our faith, compare it to a little
leaven, which a woman took, and hid in three measures of meal, till the
whole was leavened. Low similies, mean comparisons these, in the eyes
of those, who having eyes, see not; who having ears, hear not; whose
heart, being waxed gross, cannot, will not understand! To such, it is
despicable, mysterious, and unintelligible in its description; and,
if possible, infinitely more so, when made effectual by the power of
GOD, to the salvation of any individual soul. For the wisdom of GOD
will always be foolishness to natural men. As it was formerly, so it
is now; they who are born after the flesh, will persecute those that
are born after the spirit: the disciple must be as his master: they
that will live godly in him; they that live _most godly_ in him, must,
shall suffer persecution. This is so interwoven in the very nature
and existence of the gospel, that our LORD makes it one part of the
beatitudes, in that blessed sermon which he preached, when, to use the
words of my old familiar friend the seraphic _Hervey_, a mount was his
pulpit, and the heavens his sounding board. A part, which, like others
of the same nature, I believe, will be little relished by such who are
always clamouring against those few highly favoured souls, who dare
stand up and preach the doctrine of _justification by faith alone_
in the imputed righteousness of JESUS CHRIST, and are reproached with
not preaching, like their master, _Morality_, as they term it, in his
glorious sermon on the mount: for did we more preach, and more live it,
we should soon find all manner of evil would be spoken against us for
CHRIST’s sake.
But shall this hinder the progress, the growth, and consummation? and
shall the christian therefore be dismayed and discouraged? GOD forbid!
On the contrary, the weakest believer may, and ought, to rejoice and
be exceeding glad. And why? for a very good reason; because, he that
hath begun the good work, hath engaged also to finish it; though CHRIST
found him as black as hell, he shall present him, and every individual
purchased with his blood, without spot or wrinkle, or any such thing,
before the Divine Presence. O glorious prospect! how will the saints
triumph, and the sons of GOD then shout for joy? If they shouted when
GOD said, “Let there be light, and there was light;” and if there
is joy in heaven over one sinner only that repenteth, how will the
heavenly arches echo and rebound with praise, when all the redeemed
of the LORD shall appear together, and the Son of GOD shall say, “of
all these that thou hast given to me, have I lost nothing.” On the
contrary, what weeping, wailing, and gnashing of teeth will there be,
not only amongst the devil and his angels, but amongst the fearful and
unbelieving, when they see that all the hellish temptations and devices,
instead of destroying, were over-ruled to the furtherance of the gospel
in general, and to the increase and growth of grace in every individual
believer in particular. And how will despisers then behold and wonder
and perish, when they shall be obliged to say, “we fools counted their
lives madness, and their end to be without honour; but how are they
numbered among the children of GOD, and how happy is their lot among
the saints!”
But whither am I going? Pardon me, my dear hearers, if you think this
to be a digression from my main point. It is true, whilst I am musing,
the fire begins to kindle: I am flying, but not so high, I trust, as
to lose sight of my main subject. And yet, after meditating and talking
of the rise and progress of the gospel of the kingdom, I shall find
it somewhat difficult to descend so low, as to entertain you with
the small beginnings of this infant colony, and of the Orphan-house,
in which I am now preaching. But I should judge myself inexcusable
on this occasion, if I did not detain you a little longer, in taking
a transient view of the traces of divine Providence, in the rise
and progress of the colony in general, and the institution of this
Orphan-house in particular. Children yet unborn, I trust, will have
occasion to bless GOD for both.
The very design of this settlement, as charity inclines us to hope all
things, was, that it might be an Asylum, and a place of business, for
as many as were in distress; for foreigners, as well as natives; for
_Jews_ and _Gentiles_. On _February_ 1, a day, the memory of which, I
think, should still be perpetuated, the first embarkation was made with
forty-five _English_ families; men, who had once lived well in their
native country, and who, with many persecuted _Saltzburghers_, headed
by a good old soldier of JESUS lately deceased, the Rev. Mr. _Boltzius_,
came to find a refuge here. They came, they saw, they laboured, and
endeavoured to settle; but by an essential, though well-meant defect,
in the very beginning of the settlement, too well known by some now
present, and too long, and too much felt to bear repeating, prohibiting
the importation and use of negroes, &c. their numbers gradually
diminished, and matters were brought to so low an ebb, that the whole
colony became a proverb of reproach.
About this time, in the year 1737, being previously stirred up
thereto by a strong impulse, which I could by no means resist, I
came here, after the example of my worthy and reverend friends,
Messieurs _John_ and _Charles Wesley_, and Mr. _Ingham_, who, with
the most disinterested views, had come hither to serve the colony,
by endeavouring to convert the _Indians_. I came rejoicing to serve
the colony also, and to become your willing servant for CHRIST’s sake.
My friend and father, good Bishop _Benson_, encouraged me, though my
brethren and kinsmen after the flesh, as well as religious friends,
opposed it. I came, and I saw (you will not be offended with me to
speak the truth) the nakedness of the land. Gladly did I distribute
about the four hundred pounds sterling, which I had collected in
_England_, among my poor parishioners. The necessity and propriety of
erecting an Orphan-house, was mentioned and recommended before my first
embarkation. But thinking it a matter of too great importance to be
set about unwarily, I deferred the farther prosecution of this laudable
design till my return to _England_ in the year 1738, for to have
priests orders.
Miserable was the condition of many grown persons, as well as children,
whom I left behind. Their cause I endeavoured to plead, immediately
upon my arrival; but being denied the churches, in which I had the
year before collected many hundreds for the _London_ charity-schools,
I endeavoured to plead their cause in the fields. The people threw in
their mites most willingly; once or twice, I think, twenty-two pounds
were collected in copper; the alms were accompanied with many prayers,
and which, as I told them, laid, I am persuaded, a blessed foundation
to the future charitable superstructure. In a short time, though
plucked as it were out of the fire, the collections and charitable
contributions amounted to more than a one thousand pounds sterling.
With that I reimbarked, taking _Philadelphia_ in my way, and upon my
second arrival, found the spot fixed upon; but, alas! who can describe
the low estate to which it was reduced! the whole country almost was
left desolate, and the metropolis Savannah, was but like a cottage
in a vineyard, or as a lodge in a garden of cucumbers. Many orphans,
whose parents had been taken from them by the distresses that naturally
attend new settlements, were dispersed here and there in a very forlorn
helpless condition; my bowels yearned towards them, and, animated by
the example of the great Professor _Franck_, previous to bringing them
here, I hired a house, furnished an infirmary, employed all that were
capable of employment, and in a few weeks walked to the house of GOD
with a large family of above sixty orphans, and others in as bad a
condition.
On _March 25, 1740_, in full assurance of faith, I laid the foundation
of this house; and in the year following, brought in my orphan family,
who, with the workmen, now made up the number of one hundred and fifty:
by the money which was expended on these, the remaining few were kept
in the colony, and were enabled to pay the debts they owed; so that
in a representation made to the House of Commons, by some, who for
very good reasons wanted the constitution of the colony altered; they
declared, that the very existence of the colony was in a great measure,
if not totally, owing to the building and supporting of the Orphan
House.
Finding the care of such a family, incompatible with the care due
to a parish, upon giving previous warning to the then trustees, I
gave up the living of _Savannah_, which without fee or reward I had
voluntarily taken upon me: I then ranged through the northern colonies,
and afterwards once more returned home. What calumny, what loads of
reproach, I for many years was called to undergo, in thus turning
beggar for a family, few here present need to be informed; a family,
utterly unconnected by any ties of nature; a family, not only to be
maintained with food, but cloathed and educated also, and that too in
the dearest part of his Majesty’s dominions, on a pine barren, and in
a colony where the use of negroes was totally denied; this appeared so
very improbable, that all beholders looked daily for its decline and
annihilation.
But, blessed be GOD, the building advanced and flourished, and the
wished-for period is now come; after having supported the family
for thirty-two years, by a change of constitution and the smiles of
government, with liberal donations from the northern, and especially
the adjacent provinces, the same hands that laid the foundation, are
now called to finish it, by making an addition of a seat of learning,
the whole products and profits of which, are to go towards the increase
of the fund, as at the beginning, for destitute orphans, or such youths
as may be called of GOD to the sacred ministry of his gospel. I need
not call on any here, to cry, “Grace, grace, unto it.” For on the
utmost scrutiny of the intention of those employed, and considering the
various exercises they have been called to undergo, and the opposition
the building hath every where met with, we may justly say, “not by
might, nor by power, but by thy Spirit, O LORD,” hath this work been
carried on thus far; it is his doing, let it be marvellous in our eyes.
With humble gratitude, therefore, would we now set up our _Ebenezer_,
and say, “Hitherto thou, LORD, hast helped us;” and wherefore should
we doubt, but that he, who hath thus far helped, will continue to help,
when the weary heads of the first founders and present helpers, are
laid in the silent grave.
I am very well aware, what an invidious task it must be to a person
in my circumstances, thus to speak on an affair in which he hath been
so much concerned. Some may perhaps think, I am become a fool in thus
glorying. But as I am now, blessed be GOD, in the decline of life, and
as, in all probability, I shall never be present to celebrate another
anniversary, I thought it best to be a little more explicit, that if
I have spoken any thing but truth, I may be confronted; and if not,
that future ages, and future successors, may see with what a purity of
intention, and what various interpositions of Providence, the work was
begun, and hath been carried on to its _present height_.
It was the reading of a like account, written by the late Professor
_Franck_, that encouraged me: who knows but hereafter, the reading
something of a similar nature, may encourage others to begin and carry
on a like work elsewhere? I have said its _present height_, for I
would humbly hope, that this is, comparatively speaking, only a “day
of small things,” only the dawn of brighter scenes. Private genius’s
and individuals, as well as collective bodies, have, like the human
body, the nonage, puerile, juvenile estate, before they arrive at their
zenith, and their lives as gradually they decline. But yet I would
hope, that both the province and _Bethesda_ are but in their puerile
or juvenile state. And long, long may they increase, and make large
strides, till they arrive at a glorious zenith! I mean not merely in
trade, merchandise, and opulence, (though I would be far from secluding
them from the province, and would be thankful for the advances it hath
already made) but a zenith of glorious gospel blessings, without which,
all outward emoluments are less than nothing, or as the small dust
of the balance: “For what shall it profit a man, if he shall gain the
whole world and lose his own soul.”
Who can imagine, that the prophet _Zechariah_ would be sent to
strengthen the hands of _Zerubbabel_, in building and laying the
foundation of the temple, if that temple was not to be frequented with
worshippers that worshipped the Father in spirit and in truth. The
most gaudy fabrics, stately temples, new moon sabbaths, and solemn
assemblies, are only solemn mockeries GOD cannot away with. This GOD
hath shewn by the destruction of both the first and second temples.
What is become of the seven churches of _Asia_? How are all their
golden candlesticks overthrown? “GOD is a Spirit, and they who worship
him must worship him in spirit and in truth.” And no longer do I expect
that this house will flourish, than when the power of religion is
encouraged and promoted, and the persons educated here, prosecute their
studies, not only to be great scholars, but good saints.
Blessed be GOD! I can say with Professor _Franck_, that it is
in a great measure owing to the disinterested spirit of my first
fellow-helpers, as well as those who are now employed, that the
building hath reached to its present height. This I am bound to speak,
not only in honour to those who are now with GOD, but those at present
before me. Nor dare I conclude, without offering to
Your Excellency, our pepper corn of acknowledgment for the countenance
you have always shewn _Bethesda_’s institution, and the honour you did
us last year, in laying the first brick of yonder wings: in thus doing,
you have honoured _Bethesda_’s GOD. May he long delight to honour you
here on earth! and after a life spent to his glory, and your country’s
good, may he honour you to all eternity, in placing you at CHRIST’s
right-hand in the kingdom above!
Next to your Excellency, my dear Mr. President, I must beg your
acceptance both of thanks and congratulation on the annual return of
this festival. For you was not only my dear familiar friend, and first
fellow-traveller in this infant province; but you was directed by
Providence to this spot, laid the second brick of this house, watched,
prayed, and wrought for the family’s good: A witness of innumerable
trials, partner of my joys and griefs; you will have now the pleasure
of seeing the Orphan-house a fruitful bough, its branches running
over the wall. For this, no doubt, GOD hath smiled upon and blessed
you, in a manner we could not expect, much less design; and may he
continue to bless you with all spiritual blessings in heavenly places
in CHRIST JESUS. Look to the rock from whence you have been hewn, and
may your children never be ashamed, that their father left his native
country, and married a real christian, born again under this roof. May
_Bethesda_’s GOD grant this may be the happy portion of your children,
and children’s children!
Gentlemen of his Majesty’s council,
Mr. Speaker, and you members of the General Assembly, many thanks are
owing to you, for your late address to his Excellency in favour of
_Bethesda_. Your joint recommendation of it, when I was last here,
which, though in some measure through the bigotry of some, for the
present is rendered abortive, by their wanting to have it confined
to a party, yet I trust the event will prove that every thing shall
be over-ruled to the furtherance of the work. Here I repeat, what
I have often declared, that as far as lies in my power before and
after my decease, _Bethesda_ shall be always on a _broad bottom_. All
denominations have freely given; all denominations, all the continent,
GOD being my helper, shall receive benefit from it. May _Bethesda_’s
GOD bless you all! in your private as well as public capacity; and
as you are honoured to be the representatives of a now flourishing
increasing people: may you be directed in all your ways! May truth,
justice, religion, and piety be established amongst you through all
generations!
_Lastly_, My reverend brethren, and you inhabitants of the colony,
accept unfeigned thanks for the honour done me, in letting us see you
at _Bethesda_ this day. You, Sir, for the sermon preached here last
year. Tell it in _Germany_, tell my great, good friend, Professor
_Franck_, that _Bethesda_’s GOD, is a GOD whose mercy endureth for
ever. O let us have your earnest prayers! encourage your people not
to “despise the day of small things.” What hath GOD wrought? From
its infancy, this colony hath been blessed with many faithful gospel
ministers: O that this may be a nursery to many more! This hath been
the case of the _New England_ College for almost a century, and why not
the Orphan-house Academy at _Georgia_?
Men, brethren, fathers, as many of you, whether inhabitants or
strangers, who have honoured this day with your presence, give us the
additional blessings of your prayers. And O that _Bethesda_’s GOD may
make this day, though but a day of small things, productive of great
things to the souls of all amongst whom I have been now preaching the
kingdom of GOD. A great and good day will it be indeed, if JESUS CHRIST,
our great _Zerubbabel_, should, by the power of the eternal Spirit,
bless any thing that hath now been said, to cause every mountain of
difficulty, that lies in the way of your conversion, to become a plain.
And what art thou, O great mountain, whether the lust of the flesh,
the lust of the eye, or the pride of life, sin, or self-righteousness?
Before our _Bethesda_’s GOD, thou shalt become a plain.
Brethren, my heart is enlarged towards you: it is written, blessed
be GOD that it is written, “In the name of JESUS every knee shall
bow, whether things in heaven, or things in earth, or things under the
earth.” O that we may be made a willing people in the day of his power!
Look, look unto him, all ye that are placed in these ends of the earth.
This house hath often been an house of GOD, a gate of heaven, to some
of your fathers. May it be a house of GOD, a gate of heaven, to the
children also! Come unto him, all ye that are weary and heavy laden,
he will give you rest; rest from the guilt, rest from the power, rest
from the punishment of sin; rest from the fear of divine judgments here,
rest with himself eternally hereafter. Fear not, though the beginnings
are but small, CHRIST will not despise the day of small things. A
bruised reed will he not break, and the smoaking flax will he not
quench, until he bring forth judgment unto victory. His hands that
laid the foundation, also shall finish it: yet a little while and the
top-stone shall be brought forth with shouting, and men and angels
join in crying “Grace! Grace! unto it.” That all present may be in this
happy number, may GOD of his infinite mercy grant, through JESUS our
LORD.
SERMON LVIII.
_Peter_’s Denial of his LORD.
MATTHEW xxvi. 75.¹
_And Peter remembered the words of Jesus, which said unto him,
Before the cock crow twice, thou shalt deny me thrice: and he
went out, and wept bitterly._
¹ The two following Sermons came to hand after the others were
in the press.
BIOGRAPHY, as one observes, is the best history; or, in other words,
writing or reading the lives of great and good men, is one of the most
profitable and delightful kinds of history we can entertain ourselves
with. For hereby we are convinced, that Wisdom’s ways are indeed ways
of pleasantness; and being proved to be practicable by men of like
passions with ourselves, we are insensibly allured to follow them as
they followed _Christ_, and encouraged to run with patience the race
set before us. This, one would hope, is the grand end proposed by all
such who undertake to draw the characters, or hand down to posterity
the remarkable transactions of persons who have shone as lights in the
church of GOD. Many have done worthily in this respect; and for this
their labour of love, thousands as yet unborn, shall rise and call
them blessed. But without detracting any thing from their due praise,
I cannot help observing, that in most of the lives that I have had
an opportunity of perusing, there seems to be one deficiency, I could
almost say, common to them all. It is this: The writers of them seldom
or never mention the blemishes or falls of those whose characters they
exhibit. They emblazon their good, without so much as hinting at any
of their bad qualities. In short, they paint them blameless, and by not
mentioning any of their foibles, or the sins that did most easily beset
them, they make them, as it were, equal to the angels of GOD, or rather
to the Son of GOD himself, of whom alone it can truly be said, “That
he was without sin.” Such a method, (however well meant, because we are
more prone to imitate others vices than their virtues) to speak in the
softest terms, is not according to the pattern shewn us in the mount.
The scriptures set us a different copy. In those lively oracles, as
in a well-drawn picture, we have both shade and light; and at the same
time as they paint out to us, in the most striking manner, the graces
for which the holy men of old were most eminent, they also, with an
equally impartial hand, expose to public view, not only the common
infirmities, but even some of the most dreadful falls, with all their
aggravating circumstances, of some of the greatest men of GOD that ever
did, or will live, till time itself shall be no more.
One of these is to be the mournful subject of our present meditation.
_Procul ite profani!_ Let all profane persons keep at an awful distance:
We are going to tread on holy ground. I set an hedge about it in the
name of the living GOD. Come not too nigh the mount, lest that which
was written for your learning, through your own perverse abuse of it,
should prove unto you a further occasion of falling.
If any should enquire, “Why all this caution?” I answer, “We are about
to discourse on the Apostle _Peter_’s shameful denial of his and our
blessed Lord and Saviour JESUS CHRIST.” A passage recorded by all
the evangelists, St. _Mark_ himself not excepted, who is supposed to
have been emanuensis to St. _Peter_, and to have taken his gospel from
_Peter_’s own mouth. A proof this, not only of the impartiality of the
sacred writers, but also that the Holy Ghost intended that this awful
story should, in an especial manner, be recorded for our learning, on
whom the ends of the world are come. But though all the evangelists are
very explicit in relating this perfidious and wicked act, yet we shall
chiefly confine ourselves, at present, to the account given us of it in
this xxvith chapter of St. _Matthew_, and, for method sake, purpose to
consider,
_First_, The steps that led to this great man’s fall.
_Secondly_, The fall itself. And,
_Thirdly_, His recovery from it, mentioned in the text: “And
_Peter_ remembered the words of JESUS, which said unto him,
Before the cock crow, thou shalt deny me thrice. And he went
out and wept bitterly.”
But before we proceed to the prosecution of these points; it may be
proper to premise, that we take it for granted the Apostle _Peter_,
before his fall, was certainly a converted man. This is controverted
by some. For what reason, is best known to themselves. The scriptures
evidently leave us no room to dispute it. One passage may suffice
for a proof. “Blessed art thou, _Simon Bar Jonah_ (said the glorious
_Emmanuel_ to _Peter_, when he witnessed that good confession, Thou
art CHRIST, the Son of the living GOD); for flesh and blood hath not
revealed this unto thee, but my Father which is in heaven.” Not content
with this, he adds, “Thou art _Peter_, and upon this rock will I build
my church, and the gates of hell shall never be able to prevail against
it:” Words that carry with them the strongest presumption, not only
that _Peter_ was a converted man, but that he had some eminent place
to be assigned him in the kingdom of grace. For our Lord pronounces him
blessed: “Blessed art thou, _Simon Bar Jonah_:” and gives him a reason
for it; “For flesh and blood hath not revealed this unto thee, but my
heavenly Father.” So that _Peter_ called CHRIST Lord by the Holy Ghost,
which none but a converted person can do. And further, “Upon this rock,
says CHRIST, will I build my church;” which, whether it be understood
of his confession of CHRIST’s divinity, or his being afterwards to
be employed in first preaching the gospel to the _Gentiles_, seems
to denote some peculiar favour and honour assigned to, and hereafter
to be conferred upon him. It is true, indeed, the same all-seeing
Redeemer, when afterwards he forewarned him of his fall, subjoined
this particular command; “And when thou art converted, strengthen thy
brethren.” But this only implies, that his fall would be so exceeding
great, that his recovery out of it would be, as it were, a second
conversion.
The steps that led to this terrible disaster, come now more
particularly to be considered. In order to be informed of these, (as
I take it for granted you have brought your Bibles with you) I must
beg you to look back to the 33d verse of this chapter, where we shall
find, that spiritual pride, and a too great dependence on a stock of
grace already received, was one of the first steps discernible in this
Apostle’s denial of his LORD――――The blessed JESUS, knowing all things
that should befal him, after the solemn institution and celebration
of his last supper, gave his disciples this tremendous warning, backed
with a scripture prediction: “All ye (verse 31.) shall be offended
because of me this night; for it is written, I will smite the shepherd,
and the sheep shall be scattered.” A warning, one would imagine,
terrible enough to have struck them all dumb, at least to have filled
them with a holy jealousy of their own desperately wicked and deceitful
hearts. But what says our Apostle? He (verse 33.) answered and said,
“Though all men shall be offended because of thee, yet will I never
be offended.” Poor _Peter_! How unlike thy former self, when at thy
first calling, thou criedst out, “Depart from me, for I am a sinful man,
O LORD.” Alas! he now thinks his mountain is so strong, that it never
could be moved. “Though all men should be offended because of thee, yet
will I never be offended.” O these egotisms! How frequently are they
used by, but how little do they become such frail creatures as we are!
“Yet will I never be offended;” so far from being offended this night,
that I will never, at any time, or in any place, be offended because of
thee. No wonder, after hearing this, that the holy JESUS said unto him,
(verse 34.) “Verily I say unto thee, that this night, before the cock
crow, thou shalt, or will deny me thrice:” (for CHRIST’s predicting
his fall, laid him under no necessity of falling). Surely _Peter_ will
now retract! Nothing less. On the contrary, depending too much on the
sincerity of his intentions, and his present good frame, he said unto
his Master, (verse 35.) “Though I should die with thee, yet will I not
deny thee.” As though he should have said, “Die with thee I may; to die
with or for thee, I am ready: but to deny thee, I dare not. Deny thee
in any wise, I cannot, and neither will I. Is thy servant a dog, a
devil, that he should do this?” Stop, _Peter_; whither art thou going?
Where is thy present warm zeal carrying thee? What! wilt thou give the
GOD of truth the lie? I begin to tremble for thee. Such self-confidence
and spiritual pride, generally go before a fall.
But to proceed. Spiritual sloth, as well as spiritual pride, helped to
throw this Apostle down. The sun, that glorious Sun of righteousness,
was now about to enter into his last eclipse. Satan, who had left
him for a season, or, till the season of his passion, is now to be
permitted to bruise his heel again. This is his hour, and now the
powers of darkness summon and exert their strongest and united efforts.
A hymn is a prelude to his dreadful passion. From the communion-table,
the Saviour retires to the garden. An horrible dread, and inexpressible
load of sorrow begins to overwhelm and weigh down his innocent soul.
His body can scarcely sustain it. See how he faulters! See how his
hands hang down, and his knees wax feeble under the amazing pressure!
He is afflicted and oppressed indeed. See, see, O my soul, how he
sweats! But what is that which I see? Blood――drops of blood――great
drops of blood falling to the ground. Alas, was ever sorrow like unto
this sorrow! Hark! what is that I hear? O dolorous complaint? “Father,
if it be possible, let this cup pass from me.” Hark! he speaks again.
Amazing! the Creator complains to the creature, “My soul is exceeding
sorrowful, even unto death: tarry you here and watch with me.” And now
he retires once more. But see how his agony increases――Hark! how he
prays, and that too yet more earnestly: “Father, if it be possible,
let this cup pass from me.” And will his heavenly Father leave him
comfortless? No.――An angel (happy, highly-favoured angel!) is sent
from heaven to strengthen him. But where is _Peter_ all this while? We
are told that the holy JESUS took him, with _James_ and _John_, into
the garden. Surely he will not leave his LORD in such deep distress!
What is he doing? I blush to answer. Alas! he is sleeping: nay, though
awakened once by his agonizing LORD, with a “_Simon Peter_, sleepest
thou? what! couldest thou not watch with me one hour?” yet his eyes,
notwithstanding his profession of constancy and care, are heavy with
sleep. LORD, what is man!
After hearing all this, we need not be surprized at the account given
us, (verse 58.) of another step to his fall, viz. His following JESUS
afar off. “But _Peter_, says the Evangelists, followed him afar off.”
The Redeemer’s agony was now over, “and behold the hour is at hand,
when he is to be betrayed into the hands of sinners.” He warns his
sleepy disciples of it, and, acting like himself, goes out to meet the
threatening storm. “Arise, said he let us go: behold! he that betrayeth
me is at hand.” _Judas_, one of the twelve that eat of his bread,
performs the hellish task, and lifts up his heel against him. He says,
Hail, Master! kisses and then betrays him. For this was the sign agreed
on, “Whomsoever I shall kiss, the same is he, hold him fast.” They
knew the watch-word, and, like so many roaring lions, seize on their
unresisting prey. This rouses _Peter_. Out of an honest, but misguided
zeal, he draws his sword, and cuts off the High-priest’s servant’s ear.
The blessed JESUS heals the one, reproves the other; and, according
to _Isaiah_’s prophecy, is contentedly led as a lamb to the slaughter.
_Peter_’s heat is soon cooled, and instead of adhering to his LORD, or
saying, as might justly be expected, “Whither thou goest, I will go;
whithersoever they lead thee, they shall lead me also:” Alas! alas! he
followed him afar off. Observe, he does not deny his LORD all at once.
No. Satan leads us on by degrees into great sins, and will not suffer
us to be very bad immediately. _Peter_ at first follows afar off: he
skulks behind, and keeps on purpose at a distance, lest he should be
accounted one of his followers. O _Peter, Peter_, did I not know how
prone my own deceitful heart is to go astray from the great Shepherd
and Bishop of our souls, I should now begin to say, Fie upon thee, fie
upon thee. Hadst thou kept close to thy LORD, thou mightest have been
sheltered safely under his almighty wings; but how canst thou avoid
falling, and that foully too, when thou beginnest thus to be ashamed of
thy glorious master?
But this is not all. For we are not only informed that he followed
JESUS afar off, but that “He went into the High Priest’s palace (verse
58.) and sat with the servants.” So that keeping bad company was
another step that led to his great fall. Oh _Peter_! my blood begins
now almost to run cold within me. I tremble for thee more than ever.
What canst thou propose to thyself, or what bad thing may we not expect
to hear of thee, when sitting in such sorry company? I had much rather
have heard that thou hadst fled with thy other cowardly brethren. Thou
sittest among thy master’s professed enemies to see the end. Whatever
becomes of him, I dread to hear what the end of all this gradual
backsliding will be, in respect to thy own soul.
Well! the blessed JESUS is now at the bar. Omnipotence suffers itself
to be arraigned, and he who set bounds to the sea which it cannot pass,
is content to be bound, and that as a criminal, by the work of his
own hands. False witnesses rise up against him, and lay to his charge
things that he knew not. “This fellow, say they, (verse 61.) said, I am
able to destroy the temple of GOD, and to build it in three days.” And
what reply doth the innocent JESUS make? None at all. Not only because
they all knew that it was a malicious slander, but because he stood
as our representative. He, therefore, held his peace, and as a sheep
before the shearers is dumb, so this immaculate Lamb of GOD opened not
his mouth. At length, being adjured thereto by the High priest in the
name of the living GOD, he confesses himself to be the CHRIST, the son
of the Blessed; and lets the imperious Sanhedrim know, that however
contemptible his appearance might be now, yet they should hereafter
see him sitting on the right hand of power, and coming in the clouds of
heaven. And does not this strike terror into his accusers and judges?
By no means. The haughty High-Priest rises in disdain, hypocritically
rends his cloaths, urging this as a reason, “He hath spoken blasphemy;
what further need have we of witnesses?” Was ever indignity, like this
indignity, put on thee, thou most adorable Mediator! Which shall I
marvel at most, the High-Priest’s impudence, or thy patience? Both,
doubtless, are unparalleled. And yet, alas! a further trial awaits
our suffering LORD. For whilst the master is thus arraigned, insulted,
and causelesly condemned at the bar within, _Satan_ is no less busy
in wounding him through _Peter_’s side, who was sitting in the palace
without. _Peter_, indeed, thinks to sit there undiscovered; but a
damsel comes to him, (verse 69) saying, “Thou also wast with JESUS of
Galilee.” And what then? Was that high treason? Or rather was it not
the highest honour? _Peter_, what sayest thou? Alas, (verse 70) “He
denied before them all, saying, I know not what thou sayest.” Know not
what thou sayest, _Peter_? her words were plain enough, “Thou also was
with JESUS of Nazareth.” Can any words be plainer? To deny this, in the
least, was bad, but to deny this before them all, who could so easily
confront thee, proves thee to be falling indeed. Call him now no longer
_Peter_, but call him _Ichabod_: for the glory of the LORD is departing
from him.
However, as yet there is hope concerning him. For, conscious, as it
were, of his guilt (verse 71) “He went out into the porch.” _Satan_
pursues him. For when a saint begins to fall, his hellish language
is, Down with him, down with him, even to the ground. Another damsel,
therefore, is put in _Peter_’s way, who, upon seeing him, says, not
unto _Peter_ himself, but to them that were there, (verse 71) “This
fellow was also with JESUS of Nazareth.” She speaks the same language
with her sister scoffer, and with those who accused the blessed JESUS
at the bar. Doubtless, our modern scoffers are related to them, for
they use the same dialect every day when speaking of CHRIST, or those
that, through grace, dare to own and confess him before men. But here
would I stop and feign be excused from relating to this great assembly
_Peter_’s answer. Oh tell it not in _Gath_, publish it not in the
streets of _Askelon_! But we must not be wise above what is written.
The Holy Spirit hath left it upon record, and proclaimed it by four
Evangelists upon the house-top, and, therefore, I am constrained to
tell you, that again (verse 72.) “He denied with an oath, I do not
know the man.” What! an Apostle swear? Was it not enough barely to deny
the damsel’s assertion, but he must deny it with an oath? Perhaps, it
was a crime he never was guilty of before. Surely, the way of sin is
down-hill. One step leads to another. At first he only denied what was
said to him, by a kind of equivocation, “I know not what thou sayest.”
Now he grows bolder, and denies with an oath, “I know not the man.”
What, _Peter_! Know not the man? That glorious God-man CHRIST JESUS thy
LORD? What! not know Him, who called thee from the poor occupation of
catching fish, to make thee an Apostle and a fisher of men? What! not
know Him, who bad thee come to him upon the waters, and Him who with
his own almighty arm saved thee from drowning, when thou wast answering
thy name _Cephas_, and sinking like a stone? What! not know Him, with
whom thou hast so intimately conversed for three years last past, who,
so lately pronounced thee blessed, washed thy feet, gave thee a new
name, and took thee to Mount _Tabor_, where he displayed before thee
his excellent glory, which made thee cry out, It is good for us to be
here? What! hast thou forgot all this, _Peter_?
Surely, it is high time for the cock to crow. Hark! The cock does crow,
not only once, but twice; but all in vain. Fallen as this great man
is, he must still fall lower. _Satan_ is now about to give him the last
and most fatal thrust. He hath his quiver full of deadly arrows, and
hath always instruments at hand, the weakest of which will foil the
strongest Apostle when left to himself, “After a while (verse 73) came
unto him they that stood by, and said unto _Peter_, Surely, thou also
wast one of them, for thy speech betrayeth thee.” As though they had
said, “How canst thou have the impudence to say thou knowest not the
man, when thy very language and manner of speaking betrays thy being
even one of his followers?” What says _Peter_ now? Can he withstand
this glaring evidence? Yes, he not only denies it with a single oath,
but (Oh, how shall I speak it!) he “began to curse and to swear,”
and with a whole volly of execrable expressions, striving to act the
bravado, he persists in saying (verse 74) “I know not the man.” And
now, _Satan_, thou hast gained thy point. A great man, through too
much self-confidence, spiritual pride, spiritual sloth, and too great
intimacy with some of thy children, is fallen indeed! Thou hast sifted
him with a witness.
But is he fallen, never to rise again? Is _Peter_ sunk too low for free
grace ever to raise him up? Will the Redeemer suffer his truth to fail;
or shall the prayer put up for him before he was led into temptation,
viz. that his faith should not fail, remain unanswered? No, all the
promises in CHRIST JESUS are all yea and all Amen; and having loved his
own, he loves them unto the end. The enemy hath broke in upon _Peter_
like a flood, but the almighty Redeemer will now lift up his standard
against him, and deliver his captive servant. Immediately, (verse 74)
upon this last denial of his LORD, “the cock crew.” And what is most
of all (nay, without which the cock might have crowed ten thousand
times) another Evangelist tells us, that “the LORD turned, and looked
upon _Peter_,” Oh amazing condescension! Oh unparalleled instance of
endearing love! Our Lord was now upon a trial for his life. Fat bulls
of _Bashan_ were surrounding him on every side. Yet the same love,
that in the night in which he was betrayed, would not permit him to
forget his disciples in general, would not, though he was himself now
arraigned at the bar, suffer him to forget his poor fallen Apostle in
particular. “The LORD, therefore, turned, and looked upon _Peter_.”
But who besides _Peter_, and souls like him recovering from their
backslidings, can tell the language of that look? Doubtless, it carried
with it an “_Et tu Peter?_ And art thou there _Peter_? Is it not enough
for me to be falsely accused, and condemned by my enemies, but I must
be wounded also in the house of my friends! Is it not sufficient that
_Judas_ betrays me, but thou must add to my grief by denying me? Deny
me too with an oath, nay, with oaths and curses deny that ever thou
knewest me? Is this thy kindness to thy friend? Alas! What is become
of thy boasted professions now? Art thou the man that didst so solemnly
declare, that though thou shouldst die with me, thou wouldst not deny
me in any wise? Yes, Thou art the man.”
This, and much more of the same kind, we may well suppose was the
real language of that convincing, heart-piercing look, which the LORD
JESUS at this time gave his fallen _Peter_. Amazing! He looks him into
contrition; whereas had he rewarded him according to his iniquity,
he might have looked him into hell. Rejoice with me, therefore, my
dear hearers. This straying sheep, through the tender mercies of the
compassionate shepherd and bishop of our souls, by this look is brought
back to the fold again. “And _Peter_, says our text, remembered the
words of JESUS, which said unto him, Before the cock crow,” i. e. at
the time emphatically called the cock-crowing, which was about three
in the morning, “thou shalt deny me thrice. And he went out.” (The word
seems to import, that he threw himself out with a holy violence) “and
wept bitterly.” St. _Mark_ only says, “And when he thought thereon, he
wept.” For being an amanuensis to St. _Peter_, though explicit in the
account of his fall, he is very sparing in mentioning his repentance.
Unless we suppose that St. _Mark_ would insinuate that whenever _Peter_
reflected on his fall, he always wept for ever after. However that be,
he wept bitterly now. Methinks, I see him wringing his hands, rending
his garments, stamping on the ground, and with the self-condemned
publican smiting upon his ungrateful breast. See how it heaves! Oh
what piteous sighs and groans are those which come from the very bottom
of his heart! Alas! It is too big to speak. But his tears, his briny,
bitter, repenting tears plainly bespeak this to be the language of his
awakened soul. “Alas! Where have I been? On the devil’s ground. With
whom have I been conversing? The devil’s children. What is this that
I have done? Denied the LORD of glory, with oaths and curses denied
that ever I knew him. And now whither shall I go? Or where shall
I hide my guilty head? I have sinned against light. I have sinned
against repeated tokens of his dear distinguishing and heavenly love.
I have sinned against repeated warnings, resolutions, promises and
vows. I have sinned openly in the face of the sun, in the presence of
my master’s enemies, and thereby have caused his name to be blasphemed.
How can I think of being suffered to behold the face of, much less to
be employed by, the ever-blessed JESUS any more? O _Peter_, thou hast
undone thyself. Justly mayst thou be thrown aside like a broken vessel.
GOD be merciful to me a sinner.”
And is this the language of thy tears, O _Peter_? Blessed art thou
still then, thou _Simon Bar Jonah_. These tears, and this holy
resentment against thyself, bespeak thee to be a holy mourner. Yet a
little while, and thou shalt be comforted with a “Go tell his brethren
and _Peter_, that he is risen;” and with a “_Simon_ son of _Jonah_,
lovest thou me? Then feed my lambs.” And where is now thy boasting, O
_Satan_? Or what hast thou gained by foiling this favourite of heaven?
Thou didst desire to have him. Thy request was granted. Thou hast
sifted him as wheat. But dost thou imagine the all-prevailing Mediator
will suffer thee to pluck him out of his hands? No. JESUS hath prayed
for him, and therefore _Peter_’s faith shall not finally fail. Rejoice
not then over him, O thou enemy of souls! For though he has fallen,
yet see how he begins to rise again. Though at the present he sits in
darkness, yet, ere long, the glory of the LORD shall shine around him.
Where then are those Sons of _Belial_, those perverse disputers of this
world, and yet, if possible, more perverse perverters of the Word of
GOD? Dare any of you now go away, saying within yourselves, “Who can
blame us for a little equivocating, or a little innocent lying, cursing,
and swearing? Was not _Peter_, the great Apostle _Peter_, guilty of all
these?” Yes he was, but with this difference, he fell through surprize,
and but once, you, perhaps, sin wilfully and habitually. Fall he did,
and that dreadfully too; but if his fall was dreadful, his repentence
was as sincere and lasting. Ere long you shall see this same _Peter_,
boldly owning his LORD before the whole _Jewish_ Sanhedrim, and
rejoicing that he was counted worthy to suffer for his great name’s
sake. Ere long you shall hear of an angel’s being sent to bring him out
of prison, and at last sealing his blessed doctrine with his blood. Go
ye then, and entreat the LORD to look you into a godly sorrow, and see
that with _Peter_ you bring forth fruits meet for repentance; or as the
LORD GOD liveth, in whose name I speak, and in whose presence we now
stand, you, with all your carnal reasonings and wilful wrestings of the
word of GOD, shall, ere long, be thrust down to the nethermost hell.
But why should I waste my time in reasoning with men of such perverse
minds? To you who do, from your hearts, believe on JESUS of _Nazareth_,
and who, in reality, are the children of the most High GOD, the
mournful passage we are now upon, does, in a more immediate manner,
call me to address myself. You, I am persuaded, on hearing of _Peter_’s
fall, and the LORD’s turning and looking upon him, Will not draw this
abominable inference, “Let us sin then, that grace may abound.” No.
I know you detest it from your inmost souls; and if it was proper
to speak, would to a man cry out, “God forbid.” Your hearts, I would
humbly hope, are rather employed in silent ejaculation to the holy
JESUS, saying within yourselves, “Oh, that he would this day look
down from heaven, the habitation of his holiness, and cause, out of
these rocky hearts, floods of repenting tears to flow.” I will readily
join with you in this necessary request. For, alas! we are all guilty
concerning this thing, viz. Of denying our LORD, as well as _Peter_.
Some of us, perhaps, have not so openly with oaths and curses denied
that ever we knew him. But then, though we have in words owned, yet
in works and practice, it may be, we have habitually denied him. For
how often have we been sleeping, when we ought to have been watching?
And how often have we been warming and indulging our bodies, when we
should have been in our closets warming our hearts in prayer? How often
have we needlessly left the communion of saints, and as needlessly put
ourselves into the way of, and too intimately conversed with open and
unconverted sinners, or at least, with those who we had reason to think
were enemies to the cross of CHRIST? How often have we been drowsy
when hearing the word of GOD? Nay, how often have we been stupid, and
even as dead as stones, at the table of the LORD, when CHRIST has been
evidently set forth crucified before us? How often have we been so
foolish as to trust our hearts, and instead of trusting the LORD, have
leaned on the broken reed of our own understandings? How often have
we been puffed up with spiritual pride, and confidently boasted of our
graces, as though we had not received them? And oh, how often have we
shamefully followed our LORD afar off? And notwithstanding he may have
manifested himself to us as he doth not to the world; notwithstanding
he may have taken us on the mount of ordinances, given us to see his
glory, led us into his banqueting-house, and let his banner over us
be love; notwithstanding our repeated vows that we would never leave
him, never forsake him; yet how often have we, as it were, been ashamed
of him, and his glorious Gospel, and given our LORD occasion, times
without number, to complain in that cutting language, “These wounds
have I received in the house of my friends?” And now which of us
shall throw the first stone at _Peter_? Behold, he has been placed
in the midst of us this day. My brethren, why stand we like statues?
I say, let him that is without this sin of denying the LORD JESUS,
cast the first stone. But with what face of justice can we do this,
being guilty in many respects equally, and in some even more guilty
than _Peter_ himself? Rather let us turn the edge of our resentment
against ourselves, and imitating _Peter_ in his repentance, as we have
undoubtedly too much imitated him in his crime, let us go out from a
wicked, noisy, and deluding world, and weep bitterly. Who knows but the
LORD may return and leave a blessing behind him? For this end was this
instance of human frailty and divine condescension recorded. In him the
Redeemer shewed all this long-suffering, that we, notwithstanding our
manifold backslidings, might be kept from despair. True, we have sinned,
but though we have sinned against light and love, yet we have still
an advocate with the Father, even JESUS CHRIST the righteous, whose
precious blood can, and, if applied to our souls by a living faith,
will certainly cleanse us both from the guilt and power of all our sins.
It was this which washed away the stain of this foul and dreadful fall
from _Peter_’s heart. He quickly rose, and was as speedily restored to
his blessed master’s favour again. “Go tell his brethren and _Peter_,”
said the angel, “that he goeth before you into _Galilee_.” There shall
you see him. They did see him. And what said JESUS unto him? He renewed
his commission, and bid him “feed his sheep and lambs.” Accordingly we
hear not only of his preaching, but of his being honoured so to preach,
that three thousand were converted in one day. And is not the LORD
JESUS the same now as he was yesterday? Yes, he is, and will continue
the same for ever. We have his own royal word for it, that he will heal
our backslidings, and love us freely. Let us return then unto the LORD,
from whom we have revolted. He is long-suffering, slow to anger, and
soon repenteth him of the evil which we provoke him to send upon us.
But oh let us not return again to folly, but carefully watch and pray
against spiritual pride, spiritual sloth, and self-indulgence, from
whence all our evils flow.
Young preachers, to you in an especial manner are these words of
exhortation sent. Of all people in the world, you had need watch most
against spiritual pride. It is a fly that often spoils your whole pot
of ointment. This made aged _Paul_ so careful to warn _Timothy_ not
to lay hands upon novices, lest, says he, “being puffed up with pride,
they fall into the condemnation of the devil.” How many awful instances
have we had of this in various places within these few years last past?
Young men, therefore, I exhort you to be humble. For CHRIST’s sake,
for your own souls sake, for the sake of the church of GOD which he
hath purchased with his own blood, pray without ceasing that you may be
cloathed with humility. Take care of carrying too high sail. Popularity
is a dangerous sea, and nothing but the special and almighty grace of
GOD can keep you from oversetting in it. Mark the rocks against which
others have made shipwreck, and beg of the LORD JESUS night and day,
to help you to steer such a course as to avoid and keep clear of them:
he alone can preserve you. _Satan_ envies the honour put upon you;
he has a particular enmity against those whom he sees the Redeemer
making use of. He knows your weak sides, and will desire to have
you, as he desired to have _Peter_, that he may sift you as wheat.
Watch, therefore, and pray always, that you may not fall in an hour of
temptation. If _Peter_ could not stand when left to himself, what are
we?
Have any from among ourselves of late given proofs of this? Nay, have
any that once appeared boldly for our LORD, and seemed ready to follow
him to prison or to death, have any such, I say, been permitted not
only to follow him afar off, but shamefully and openly to disown and
deny both him and his people? Let us not marvel as though some strange
thing happened unto us, but let us search the scriptures. Many such
instances are recorded there; and we know who hath forewarned us to
expect them now. “It must needs be, says the unerring, all-seeing JESUS,
that offences come. Let us not therefore be high-minded, but fear; and
let him that standeth take heed lest he fall.” Brethren, pray for them.
Who knows but they may yet rise, and the locks at present cut off, grow
again? Who knows but the cock may yet crow, JESUS may yet look, and
such grievous backsliders, being as it were reconverted, may appear
more zealous than ever in strengthening their brethren? When shall this
once be? “We wait for thy salvation, O LORD: make no long tarrying, O
our GOD!”
In the mean while, let none of us be discouraged, GOD will take care of
his own cause. The Redeemer hath declared, that the gates of hell shall
never be able to prevail against his church: and, therefore, though the
ark may totter, he can keep it from falling; and though driven for a
while into the _Philistine_’s country, he assuredly can bring it back.
He that healed the wound imprudently given by _Peter_ to the ear of
the High Priest’s servant, he can and will heal all wounds, and repair
all breaches that have been occasioned either by the backslidings, or
unguarded conduit of those whom he vouchsafes to employ. “Out of the
eater shall come forth meat, and out of the strong shall come forth
sweetness.” The wicked, no doubt, rejoiced when they heard of _Peter_’s
fall, and in all probability frequently vented their spleen in saying,
“Here is religion for you! Here is a pretty family of reformers, and
setters forth of new doctrines. One of them hath betrayed his master
with a kiss, and another with oaths and curses denied that ever he
knew him: if this be the beginning, what will the end of their boasted
reformation be?” What will the end of it be? Ye fools! I have an
answer ready: CHRIST shall be glorified, _Satan_ and all his emissaries
confounded, and a multitude of souls out of every nation, language, and
tongue, redeemed and finally saved. Oh what a CHRIST have we! Courage
then, my brethren, courage! I beat to arms again in the name of the
LORD of hosts. Let us not quit the field of battle, but in the strength
of our once crucified, but now exalted JESUS, renew the combat. “He
is faithful who hath promised not only to make us conquerors, but more
than conquerors through his love.” Yet a little while, and our warfare
shall be accomplished, death will put an end to all. A wicked world,
a wicked heart, a wicked devil shall then cease from troubling us, and
our weary souls shall never be so much as tempted to deny our blessed
LORD any more.
Where is _Peter_ now? Yonder he sits, not weeping bitterly, but
rejoicing in GOD his Saviour, on a throne of never-fading glory. To Him,
at whose right hand he is now sitting, and who alone is able to keep
us from falling, and to present us faultless before the presence of
his glory with exceeding joy; to Him the only wise GOD our Saviour, be
glory, majesty, dominion, and power, both now and ever. _Amen._
SERMON LIX.
The true Way of beholding the LAMB of GOD.
JOHN i. 35, 36.
_Again, the next Day after, John stood, and two of his Disciples;
and looking upon Jesus as he walked, he saith, Behold the LAMB
of GOD._
GLORIOUS words these! Before we set about the opening and enforcing
them, permit me to introduce myself in the language of _Paul_ to
King _Agrippa_, “Would to GOD that both my own heart, and likewise
the hearts of all that hear me this day, may not only be almost, but
altogether in such a divine frame, as I am persuaded the heart of that
man of GOD was who first uttered these words!” I need not tell you his
name; our text tells us, it was _John_; emphatically called _John_ the
Baptist, because he was sent to baptize with water unto repentance, in
order to prepare his hearers for the further baptism of the Holy Ghost.
He was a _Boanerges_, a son of thunder. He came in the spirit and power
of _Elias_, and thereby soon rendered himself so exceedingly popular,
that not only _Jerusalem_, all _Judea_, and all the regions round about
_Jordan_, flocked to hear him preach, but even some of the _Jewish
Sanhedrim_ began to doubt, whether he was not the _Messiah_ himself.
Accordingly we are told in this chapter, “That they sent priests and
levites from _Jerusalem_ ask him, Who art thou? What sayest thou of
thyself?” A most commodious opportunity this, had he any thing in view
but his master’s glory and the good of souls, for _John_ to have set up
for himself. He might have said, “_Si populus vult decipi, decipiatur_;
if people will be deceived, let them; I will impose on their credulity,
and let them look upon me as the _Messiah_;” But scorning any such
sinister and base ends, “He confessed, and denied not, but confessed, I
am not the CHRIST.” The Evangelist expresses himself in a very peculiar
manner, “He confessed, and denied not, but confessed;” implying that
he took more than ordinary pains to rectify their mistake, and guard
them against thinking more highly of him than they ought to think: nay,
impatient, as it were, of the least appearance of any such thing, he
speaks of himself in the most diminutive terms, acknowledges that he
was unworthy even of carrying his blessed master’s shoes, and seizes
the very first opportunity that offered itself to point him out in
person to the people. The next day (verse 29.) _John_ seeth JESUS
coming unto him, and upon seeing him, immediately cries out, “Behold
the Lamb of GOD:” “Gaze not on, nor let your views terminate in me,
but look to and behold the Lamb of GOD which taketh away the sin of
the world.” Thus _John_ spoke in public; and to prove that he acted
the same consistent part in private, our text informs us, that, “Again,
the next day after, _John_ stood, and two of his disciples,” who like
other newly awakened souls, having their master’s person too much
in admiration, he labours to divert their views also from himself to
CHRIST, and that too in the very same language. “For looking upon JESUS
as he walked, he saith, Behold the LAMB of GOD.”
Thus does this disinterested, honest-hearted baptist, unweariedly and
repeatedly recommend the LORD JESUS, under the same endearing character
of the LAMB of GOD.
It shall be our business in the following discourse,
_First_, To shew you why it is that JESUS CHRIST is stiled the
LAMB of GOD. And,
_Secondly_, What we are to understand by beholding him, Way will
then be made for a word of application.
And first, Why is JESUS stiled the LAMB of GOD?
I presume one reason that may be assigned for it may be drawn from the
account we have given us of his most amazing and unparalleled meekness.
A Lamb, you all know, is one of the most pacific creatures in the
world. When we would describe, or point out a person of a peaceable
disposition, we say such a one is as quiet as a Lamb. But what is
the meekness of any person, even _Moses_ himself, nay, of all the
saints that ever lived, put them all together, in comparison of the
meekness of the blessed JESUS? To prove this, I might refer you to
his whole life, which was one continued meek and patient enduring of
contradiction of sinners against himself; but if you want me to specify
particular instances, only take a walk with me to _Gethsemane_’s garden;
there you will see the traitor _Judas_ at the head of a troop of
ruffians, accosting his glorious LORD with a Hail master! then kissing
him, and then betraying him. But what says the Prince of peace? Only,
“Friend, wherefore art thou come? _Judas_, betrayest thou the son of
man with a kiss?” But how does this same JESUS behave after he was
apprehended? Even in the same meek manner: for when his warm-hearted
disciple _Peter_, through a misguided zeal, had cut off the High
Priest’s servant’s ear, Suffer ye, said the holy JESUS, thus far. In
all probability these words were addressed by our LORD to the officers
who had tied his hands behind him. As though he had said, “Be pleased
to unloose me, whilst I cure that poor man’s ear, which my too forward
disciple hath imprudently cut off, and then you shall bind me again.”
Was ever reply, was there ever meekness like unto this thy meekness, O
thou blessed LAMB of GOD! Well did _Isaiah_ prophecy concerning thee,
“That thou shouldst be led as a lamb to the slaughter,” which goes as
willingly to the shambles, as to the pasture: and as justly might thy
forerunner call upon sinners to behold thee under the pacific character
of the LAMB of GOD. Help us, holy JESUS, to come at thy invitation, and
to learn of thee, who gavest such amazing evidences of thy being meek
and lowly in heart! then, and not ’till then, shall we find true rest
in our souls.
But further, the dear LORD JESUS may properly be called a LAMB, or The
LAMB, by way of emphasis, not only in allusion to the Lamb that was
offered under the law morning and evening, but more especially because
he was typified by the paschal lamb. Hence he is stiled, by that prince
of preachers St. _Paul_, CHRIST our passover; and in allusion to the
same, the Apostle _Peter_ tells us, “That we are not redeemed with
corruptible things, as silver and gold, from our vain conversation, but
with the precious blood of JESUS CHRIST, as of a Lamb without blemish
and without spot.” This was an indispensable requisite to be found in
the paschal lamb. It was to be a lamb without blemish. A proper type of
him who knew no sin, but was spotlessly holy, harmless, and altogether
undefiled in heart, lip, and life. Indeed, if we consider him as
having the chastisement of our peace, and the iniquities of us all
laid upon him by way of imputation, he was, as some divines express
it, the greatest sinner that ever was: and we should esteem him to be
such in reality, were we to judge of his innocence by the abusive and
barbarous treatment that he met with whilst tabernacling on earth.
But, notwithstanding all this, he was without sin, and therefore could
boldly and truly give men and devils the challenge, and say, “Which
of you convinceth me of sin?” The prince of this world cometh, but
shall find nothing in me. There was no corruption in the heart of this
immaculate LAMB of GOD for _Satan_’s temptations to lay hold on: But
this properly belongeth only to him: for any of his followers, though
arrived at the highest pitch of christian perfection, much less for
young converts, mere novices in the things of GOD, to presume that
they either have, or ever shall, while on this side eternity, arrive
at such a sinless state, argues such an ignorance of the spiritual
extent of the moral law, of the true interpretation of GOD’s word,
of the universal experience of GOD’s people in all ages, as well as of
the remaining unmortified corruptions of their own desperately wicked
and deceitful hearts, that I dare venture to tell the preachers and
abettors of any such doctrine, however knowing they may be in other
respects, that they know not the true nature of gospel-holiness, nor
the COMPLEATNESS OF A BELIEVER’S STANDING IN THE UNSPOTTED IMPUTED
RIGHTEOUSNESS OF JESUS CHRIST, as they ought to know, or as I trust
they themselves, through divine grace, will be made to know before they
die. Surely it is high time to awake out of this delusive dream! Pardon
this short, (would to GOD there was no occasion of adding) though too
necessary a digression.
But to proceed. The paschal lamb was further typical of CHRIST,
its great antitype, in that it was to be killed in the evening, and
afterwards roasted with fire. So CHRIST, our passover, was sacrificed
for us in the evening of the world; only with this material difference,
the paschal lamb was first slain, and then roasted; whereas the holy
JESUS, the spotless LAMB of GOD, was burnt and roasted in the fire
of his Father’s wrath before he actually expired upon the cross. To
satisfy you of this, if you can bear to be spectators of such an awful
tragedy, as I desired you just now to go with me to the entrance, so I
must now entreat you to venture a little further into the same garden,
But――stop――What is that we see? Behold the LAMB of GOD, undergoing the
most direful tortures of vindictive wrath! Of the people, even of his
disciples, there is none with him. Alas! was ever sorrow like unto that
sorrow, wherewith his innocent soul was afflicted in this day of his
Father’s fierce anger? Before he entered into this bitter passion, out
of the fulness of his heart, he said, “Now is my soul troubled.” But
how is it troubled now! his agony bespeaks it to be exceeding sorrowful,
even unto death. It extorts sweat, yea, a bloody sweat. His face, his
hands, his garments, are all over stained with blood. It extorts strong
cryings and many tears. See how the incarnate deity lies prostrate
before his Father, who now laid on him the iniquities of us all. See
how he agonizes in prayer! Hark! Again and again he addresses his
Father with an “If it be possible, let this cup pass from me!” Tell me,
ye blessed angels, tell me, _Gabriel_ (or whatsoever thou art called,
who wast sent from heaven in this important hour, to strengthen our
agonizing LORD) tell me, if ye can, what CHRIST endured in this dark
and doleful night; and tell me, tell me what you yourselves felt when
you heard this same God-man, whilst expiring on the accursed tree,
breaking forth into that dolorous, unheard-of expostulation, “My GOD,
my GOD, why, or how hast thou forsaken me?” Were you not all struck
dumb? And did not an universal awful silence fill heaven itself, when
GOD the Father said unto his sword, “Sword, smite thy fellow?” Well
might nature put on its sable weeds; well might the rocks rend, to
shew their sympathy with a suffering Saviour: and well might the sun
withdraw its light, as though it was shocked and confounded to see
its maker suffer. But our hearts are harder than rocks, or otherwise
they would now break, and our souls more stupid than any part of the
inanimate creation, or they would even now, in some degree, at least,
sympathize with a crucified Redeemer; who for us men, and for our
salvation, was thus roasted, as it were, in the fire of his Father’s
wrath, and therefore fitly stiled the LAMB of GOD.
But further. The paschal lamb was typical of CHRIST our passover in
another respect. For as the blood of the lamb, after it was slain, was
sprinkled upon the door-posts of the _Israelites_ houses, so the blood
of JESUS CHRIST, shed for the sins of the world, is to be applied to,
and by faith sprinkled upon the hearts of the true _Israel_ of GOD.
And as the destroying angel had no power to execute vengeance on, or
hurt those whose door-posts were thus sprinkled with the blood of the
paschal lamb, so in the great and terrible day of the LORD, he shall
be prohibited both from destroying or hurting true believers, who by
a living faith in the blood of JESUS, have their hearts sprinkled from
an evil conscience. Hence the blood of CHRIST is called “The blood of
sprinkling.” And lastly, As the lamb under the law was feasted upon
by GOD’s people, after it was slain, so believers under the gospel by
faith feast upon a crucified Redeemer. CHRIST, our passover, says the
apostle, is sacrificed for us, therefore let us keep the feast, not
barely upon an Easter-day, but all the year round. For the just, i. e.
truly justified souls, live by faith, and find, by happy experience,
that in a spiritual sense CHRIST’s flesh is meat indeed, and his blood
drink indeed; and therefore believing on him is stiled “Eating the
flesh and drinking the blood of the son of man.” Agreeable to this,
in our communion office, the minister, when he gives the bread to the
communicants, is directed to make use of these affecting words, “Take
and eat this in remembrance that CHRIST died for thee, and feed on him
in thy heart by faith with thanksgiving.” May all who give, and all
that receive that bread, feel the meaning of this form of sound words
experimentally, and powerfully pressed home upon their souls! Then
indeed, but not till then, may they expect to take this holy sacrament
to their comfort. Upon all these accounts then, well might the Baptist
recommend the holy JESUS under the significant character of the Lamb.
And with equal propriety might he be called the LAMB of GOD, not only
because he was a Lamb of GOD the Father’s providing, but because he was
co-equal, co-essential with the Father: “The Word that was with GOD,
the Word that was GOD,” even GOD over all, GOD blessed for evermore.
For ever adored be the triune GOD for this great mystery of godliness,
GOD manifest in the flesh! O may it be continually marvellous in our
eyes! O make us, thou altogether lovely Redeemer, like-minded with
thy blessed angels, that with them we may always so eagerly, and so
perseveringly desire to look into it, that neither the lust of the
flesh, the lust of the eye, or pride of life, may ever in the least
divert us from beholding thee!
What this beholding him imports, comes next to be considered, under our
second general head.
And here I take it for granted, that it cannot imply a beholding
the LORD JESUS in person with our bodily eyes. It is true, indeed,
when _John_ called upon the people and his disciples to behold the
LAMB of GOD, they were thus highly favoured: and we are apt to say
within ourselves, Blessed are the eyes which saw what they saw; and
so undoubtedly they were. But had their views terminated only in
beholding his person, or knowing him barely according to the flesh,
they might notwithstanding have died in their sins, and been condemned
to depart from him into everlasting fire, prepared for the devil and
his angels.――Our LORD himself hath told us, that there will be many
who will plead that they eat and drank in his presence, and heard him
preach in their streets, to whom he will say, “Verily I know you not.”
A true beholding of the LAMB of GOD, must therefore necessarily import
something more; and what can that be but a beholding him with an eye
of faith? This is what the Old Testament saints were invited to, when
the glorious Redeemer called upon them in those emphatic terms, “Behold
me, behold me;” and again, “Look unto me, all the ends of the earth.”
This our LORD in another place terms, believing on him: “Blessed are
they which have not seen me, and yet have believed:” not barely as
the result of a mere rational conviction, which is no more than an
historical faith, but as the consequence of a true spiritual conviction
of our being every way undone, and liable to eternal condemnation
without him. This is believing on him with the heart, and is sometimes
expressed by coming to, receiving, and trusting in him: different
expressions, but all importing one and the self same thing. “I wound,
and I heal.” That is the method the Holy Ghost takes, and that is the
pattern gospel ministers must follow in preaching him. From any other,
though prescribed to us by an angel from heaven, good LORD, deliver us!
But secondly. By beholding the LAMB of GOD, we are to understand not
only looking to him so as to trust him for the pardon of our sins,
but beholding him so as to have our hearts broke with a true and godly
sorrow for having crucified and slain him by them. For thus speaks the
LORD by the mouth of the Prophet _Zechariah_, “They shall look upon
him whom they have pierced, and they shall mourn for him, as one that
mourneth for an only son, and shall be in bitterness for him, as one
that is in bitterness for his first-born.” This prediction was in some
degree fulfilled immediately after the descent of the Holy Ghost, in
the days of Pentecost, when so many being pricked to the heart, were
made to look to, believe on, and lament over a pierced JESUS. But it
will be continually fulfilling in the experience of every true beholder
of the LAMB of GOD, till time shall be no more. True faith, at the same
time as it opens the heart to receive CHRIST, melts and dissolves it
into tears of godly sorrow, for having betrayed and crucified him. Such
were the tears of _Mary_, when she washed the feet of her sin-forgiving
LORD. They flowed from a sense of pardoning love. She loved much,
having much forgiven her. And though she knew the LORD had forgiven her,
yet she could not forgive herself. _Hinc illæ lachrymæ._ Hence those
repenting tears: they proceeded from love: sorrow, flowing from any
other principle, is not a godly, but a legal sorrow, which the most
abandoned wretch may have without the least degree of saving grace.
Thus we hear of a _Judas_ his repenting, and of an _Esau_ crying out
with an exceeding bitter cry; but the one all the while was a prophane
person, and the other immediately went and hanged himself. And why?
Their sorrow was only extorted by a fear of hell, and a despairing
sense of impending ruin. It is true, a godly sorrow may, and I believe
generally does, begin with something of this nature; but then it does
not end there. Through want of a due consideration of this, it is
to be feared, many seeming converts have taken up with a few legal
convictions, which never ended in savingly and truly beholding the
LAMB of GOD. May none here present, by a half-way repentance, and
hypocritical sorrow for sin, add to the unhappy number!
But this is not all. A scriptural beholding of the LAMB of GOD, denotes
not only such a relying on CHRIST for pardon of sin, as is attended
with a truly godly sorrow for it, but such a believing on him, as is
productive of a holy life, and a universal chearful observance of all
his divine commands. When the two disciples mentioned in our text,
heard _John_ speak, we are told that they followed him, viz. the LORD
JESUS CHRIST. And if GOD hath given us an hearing ear, when called upon
to behold the LAMB of GOD, we shall certainly have an obedient heart,
and follow him in the way of holy obedience. But then it will be an
obedience flowing from love: A working not for, but from life. Not out
of a servile fear of being damned, but from a grateful sense of having
received the beginning of salvation in our hearts. And this is what
the Apostle calls “faith working by love.” Many, I know, censure and
look upon us as troublers of _Israel_, for preaching up the doctrine
of justification by faith alone in the imputed righteousness of JESUS
CHRIST. We own the charge. We do preach, and hope shall continue to
preach it, till we can preach no more. _Luther_ stiles it, _Articulus
stantis aut cadentis ecclesiæ_; the article by which the church must
stand or fall: and in the ninth article of our own church, it is termed,
a most wholesome doctrine. Take away this, and you take away the only
solid foundation upon which a truly weary and heavy-laden sinner can
possibly build his hopes of pardon and acceptance in the sight of a
holy and sin-avenging GOD. But why this outcry against the doctrine
of justification by faith alone? They say this doctrine destroys good
works. But do we, by preaching this doctrine, make void the law of GOD?
No: We thereby establish the law. For, though faith alone justifies,
yet, as the good old Puritans used to observe, That faith which is
alone, justifieth not. Agreeable to this, speaketh the 12th article of
our Church. “Albeit that good works, which are the fruits of faith, and
follow after justification, cannot put away our sins, and endure the
severity of GOD’s judgment, yet are they pleasing and acceptable to GOD
in CHRIST, and do spring out necessarily of a true and lively faith,
insomuch that by them a lively faith may be as evidently known as a
tree is discerned by the fruit.” They, therefore, who object against
our insisting upon justification by faith alone, as destructive of
morality, not only betray great ignorance of the articles of our Church,
and of GOD’s word, but give too great reason to suspect, that they
never experienced the blessed influence of a true and lively faith in
their own hearts. For true and undefiled religion, is nothing more or
less, than a universal morality, founded upon the love of GOD and faith
in CHRIST JESUS. And a true beholding him as pierced for our sins, will,
in its own nature, sweetly compel us to cry out, “What shall we render
unto the LORD?” It was this, that, perhaps, in a quarter of an hour,
made that covetous worldling _Zaccheus_, give half of his goods to
the poor; it was this, that all of a sudden made the Jailor wash the
stripes of those whom he had but a little before thrust into an inward
prison; it was this that caused _Lydia_, whose heart the LORD had
opened, so freely to open her house to entertain the Apostles; and
it was this that excited the Apostles themselves in general, and St.
_Paul_ in particular, to bid adieu to worldly honours, to glory in
nothing but the cross of CHRIST, and to fly like an arch-angel from
pole to pole, publishing the blessed and everlasting gospel. “The love
of CHRIST, said he, constraineth us.” Preaching faith in this manner,
seems to me the only scriptural way of preaching CHRIST: and by this
means we shall steer a middle course between two dangerous extremes.
For to insist only upon morality and good works, and not lay a true
lively faith, as a foundation whereon they are to be built, (as it
is to be feared too many do) is to act like _Pharaoh_’s task-masters,
and bid people make brick without shewing them ♦where to get straw.
“My soul, come not thou into their secret!” On the other hand, to
call upon people to believe in, and behold the LAMB of GOD, and at the
same time not exhort them to maintain good works, as an evidence and
fruit of their beholding him, is the way to turn the grace of GOD into
lasciviousness. And therefore, however evangelical such preachers may
seem in their own eyes, yet if the writings of _Moses_ and the Prophets,
of our LORD and his Apostles, are to be our judges, they do not rightly
divide the word of truth. “To their assembly, mine honour, be not thou
united!”
♦ “were” replaced with “where”
Once more. A true beholding of the LAMB of GOD, implies such a
beholding him, as will transform us into his divine likeness. This will
be the effect of our seeing him as he is in heaven; and this, in its
degree, will always be the consequence of our beholding him with an eye
of a true and lively faith on earth. When _Moses_ came down from mount
_Horeb_, where he had been conversing with GOD, we are told, that his
face shone; and if we have been upon the mount of ordinances beholding
by faith the blessed LAMB of GOD, though our faces will not shine, yet
our hearts will be moulded into his blessed image. This is what the
Apostle _Paul_ terms, in one place, “Being transformed by the renewing
of our minds;” and in another, “Passing from glory to glory, even by
the Spirit of the LORD.” All manifestations, of whatever kind or degree,
if not attended with this transforming and truly sanctifying influence,
are unprofitable, delusive, or merely imaginary. _Balaam_ could call
himself the man whose eyes were open, and the man who had seen the
visions of the Almighty, and yet he was a poor worldling all the
while. He loved the wages of unrighteousness, though forced by GOD not
to receive them. Hence we may easily and rationally account for the
falling away of some, and it may be the final apostacy of many others,
who in the late religious stir, (as some are pleased to call it) seemed
to be uncommonly gifted, and to be lifted up, as it were, to the third
heaven. Satan being sensible that the Holy Spirit of GOD was working
a great work upon the earth, turns himself into an angel of light,
introduces his extraordinaries, and thereby mimics GOD’s true work
now, as the magicians were once permitted to mimic the real miracles
of _Moses_ formerly. Such counterfeits, those who are not ignorant of
Satan’s devices, ought from time to time to add all diligence to search
out and detect; but after the utmost caution imaginable, I believe we
shall find the saying of a very zealous Reformer (who thought, at his
first coming out, that he should convert the whole world) to be too
true, viz. “That old Satan will be, in many cases, too hard for young
_Melancthon_.” Satan is an old practitioner, and we, comparatively
speaking, but novices; and therefore no wonder, that we sometimes
mistake his extraordinaries, for the powerful operations of the
Holy Spirit; or look upon those, at least for a while, who are only
stony-ground hearers, and have received the word with joy, as though
they were truly converted to, and had by a living, soul-transforming
faith, beheld the LAMB of GOD. Such mistakes may serve to make us more
cautious. But to condemn a work in the lump, as merely delusive and
diabolical, or roundly to affirm, that all the pretended subjects of
it have taken up only with an ideal CHRIST, because some have mistaken
imaginations for the true spiritual manifestation of GOD’s love to
their hearts, discovers such an ignorance of scripture, of Satan’s
devices, and the accounts given us of past revivals in all ages, that
if one did not know the dreadful blindness of a bigotted sectarian zeal,
and what a proneness there is in the best of men, to condemn every
thing that doth not come just in their own way, we should think it
morally impossible that good men should run such lengths as some have
done of late, in censuring what I think may be called, amidst all the
infirmities and weaknesses that have attended it, A great and glorious
work of a GOD.
But it is time for me to draw nearer to a conclusion. We have now then,
my dear hearers, done with the doctrinal part of our text; in opening
of which, that we might deal with you as rational creatures, we have
endeavoured calmly, and in the fear of GOD, to address ourselves
to your understandings: but the hardest work is yet behind, namely,
to affect and warm your hearts. This I take to be the very life of
preaching: for man is a compound creature, made up of affections, as
well as understanding; and, consequently, without addressing both, we
only do our work by halves. It is true, every one hath his proper gift,
and some excel in making use of a proper method to inform the judgment,
whilst others are more eminent for exciting the passions. Both are
beautiful in their season; and both ought and will be used by all who
have warm hearts, as well as clear heads. _Moses_ and the Prophets,
CHRIST and his Apostles, dealt much in exhortations, as well as in
opening and explaining the weighty matters of the law. And if we
are taught by the same Spirit, we shall, like them, bring light and
heat with us, when called to speak of, and enforce the things which
concern the kingdom of GOD. Without a proper mixture of these, however
a preacher may acquire the character, in the letter-learned and
polite world, of being a calm and cool reasoner; yet he never will be
looked upon by those whose senses are exercised to discern spiritual
things, as a truly evangelical and christian orator.――And surely if
a minister’s heart is ever warm, it ought to be so in a more especial
manner, when calling on a blind and drowsy world, to behold the Lamb
of GOD. O! that my tongue was at this time touched with a coal from
his altar. O! that my cold and frozen heart (for I must again repeat
the wish I put up at the beginning of this discourse) was in the same
blessed and divine frame, as we have reason to believe the holy Baptist
was favoured with, when he called upon his disciples and the people, so
repeatedly, to behold the Lamb of GOD. But to whom shall I apply myself
first? Or with what language shall I address you, when pressing you to
the same important thing?
Will my brethren in the ministry suffer a word of exhortation from one
who is less than the least of them all? Does not the practice of this
fervent harbinger and fore-runner of the Son of GOD, naturally lead me
to it? For did he so unweariedly recommend the LORD JESUS? Did he take
such care to preach not himself, but CHRIST JESUS his Lord? And shall
not we make this same JESUS the Alpha and Omega, the beginning and end
of all our discourses? Did he take such pains to debase himself, exalt
his LORD, and evidence to the world that he was disinterested, and
sought not his own glory, but the glory of him whose fore-runner he
was? And shall we not go and do likewise? To prepare the Redeemer’s way
before him, by turning the hearts of the disobedient to the wisdom of
the just, and to proclaim a coming Saviour, _John_ esteemed his highest
honour. This is an employ worthy angels. They thought themselves highly
favoured, when sent to give notice of the Mediator’s birth to some
humble shepherds. And I hope I am speaking to some, who had rather
be employed in such an errand, than be ambassadors to the greatest
monarchs on earth. Go on then, my brethren, or rather fathers, as it
becomes such a one as I to call you. Ye angels of the churches, ye
stewards of the mysteries of GOD, go on in the name and strength of the
everlasting I AM. Preach CHRIST, and him crucified; continue to preach
him: be instant in season and out of season; and though you should be
called to suffer for so doing, fear not, but rather rejoice, and be
exceeding glad: great will be your reward in heaven; for so persecuted
they _John_ the Baptist, and others that have been employed in calling
upon sinners to behold the Lamb of GOD before you.
Are any here present who are entrusted with the care of youth that are
intended for the ministry? My text warns me not to leave you out in
this address. _John_ directed his disciples to behold the Lamb of GOD:
and ought not such, who have the oversight of those who are hereafter
to be employed in the same divine work as _John_ was, to make it one
main part of their daily endeavours, to bring their pupils to a true,
experimental, and saving acquaintance with the ever-blessed Lamb of
GOD? This may be done without leaving any one necessary branch of
true knowledge and useful learning undone. A neglect of this important
point hath been, and it is to be feared even now is, the bane of
the christian church. For, if young men’s minds are from year to
year wholly engaged in studying the heathen mythology, instead of
being shewn the beauties of the New Testament; if they are taught to
delight more in reading _Cæsar_’s Commentaries, or the exploits of
an _Alexander_, than to admire the miracles of _Jesus_ of _Nazareth_;
if they are directed to employ themselves more in giving an account
of _Homer_’s battles, than of the important war between _Michael_
and the Dragon; if it is esteemed a greater excellency to be engaged
in studying the folds of a _Roman_ garment, than to enquire into
the various turnings and windings of their own corrupt hearts: if
these, and such-like trifling things, are recommended to their daily
study, and the glorious doctrines of the gospel, such as regeneration,
justification, &c. wholly neglected, or superficially spoken of, is
it any wonder, that so many ignorantly strike their heads against the
pulpit, or appear when put into it, more like heathen philosophers
or _Roman_ orators, than gospel preachers, though without half the
clearness and sound reasoning of the one, or a thousandth part of the
true pathos and unaffected eloquence of the other? The recommending
and enforcing the practical study of the doctrines and example of the
blessed JESUS, seems to me to be the only remedy for this great, not to
say growing evil.
And therefore, I beg leave in the next place to address myself to those
who are now actually engaged in the study of divinity, and are desirous
of being prepared according to the preparation of the sanctuary, for
the great and solemn work of calling upon sinners, to behold the Lamb
of GOD. When _John_ the Baptist was thus employed, he took care to
allure the people, that he himself was well acquainted with that CHRIST.
“I saw, said he, and bear record, that this is the Son of GOD.” And
doth not this at least intimate to you, young students, that above
all things you should study to get an experimental acquaintance with
the LORD JESUS in your own hearts, before you attempt to recommend him
to the choice of others? Then, having believed, you will speak; speak
not as mere dead, formal, letter-learned scribes, but as men having
authority. You will then, like _John_ the Baptist, be the voice of one
crying; you will lift up your voices like trumpets; you will preach not
with the enticing words of man’s wisdom, but with the demonstration of
the spirit and of power. This, with a moderate share of useful learning,
which is quite necessary in its place, will enable you to do wonders.
Vallies shall be filled up, mountains shall be brought low, and a
highway made, through your instrumentality, into sinners hearts, by
the blessed and all-powerful operations of the Spirit of the everliving
GOD. Such a method, perhaps, may render your preaching a little
unfashionable, but it is the only way to render it useful, and truly
evangelical. Take the Apostle _Paul_ for your ensample. He was a great
scholar, as well as a great saint; and, if called to it, could have
fought the learned world with their own weapons; but he chose to fight
only with the sword of the Spirit, which is the word of GOD. And even,
when preaching at so polite a place as _Corinth_, determined to know
nothing among them, but JESUS CHRIST and him crucified. He too, like
another _John_, made it his constant, uninterrupted employ to beseech
poor sinners to behold the Lamb of GOD. May that mind be in you, which
was also in him!
But do not the words of our text lead me to address all in general, as
well as tutors and their pupils in particular? Yes: to you, even to as
many as hear me this day, whether high or low, rich or poor, young or
old, one with another, may a word of exhortation naturally be directed.
It was to the people, as well as to his disciples, that _John_, when
he saw JESUS coming unto him, spoke those endearing words, “Behold
the Lamb of GOD.” I therefore call upon you all in the same language,
and for the same reason; for it is He, and He alone, that taketh
away the sins of the world. It is this that you all stand in need of,
whether you know it or not. You are all stung by that old and crooked
serpent the devil. “Therefore, as _Moses_ lifted up the serpent in
the wilderness, even so was the Son of Man lifted up, that whosoever
believeth on him should not perish, but have everlasting life.” O then
behold him, behold him! Look unto him, all ye ends of the earth, even
ye upon whom the ends of the world are come, and be ye saved. Some of
you, I trust, through grace, have already been enabled to do this. O
come, come, I beseech you, and repeat the blessed look: for this is
the christian’s grand catholicon, the sovereign remedy for all the
remaining diseases of his soul. Are ye tempted? Behold the Lamb of GOD.
“He was tempted in all things like as we are,” that he might be able
experimentally to sympathize with, and succour those that are tempted.
Are ye deserted, and bewailing an absent GOD? Behold the Lamb of GOD.
He once complained, and that too to his own creatures, “My soul is
exceeding sorrowful, even unto death;” He once cried out, and that
to his heavenly Father, “My GOD, my GOD, why hast thou forsaken me.”
Are ye poor? Behold the LAMB of GOD: He had not where to lay his head.
Are ye betrayed and forsaken by friends? Behold the LAMB of GOD: He
was betrayed by _Judas_, denied by _Peter_, and when apprehended,
all forsook him and fled. Are you blackened and maligned by enemies?
Behold the LAMB of GOD: He was accounted a mad-man, a deceiver, nay,
a Beelzebub, the very chief of the devils. Are ye afraid of death,
or dying? Behold the LAMB of GOD: He hath taken away the sting of
that king of terrors, and came to deliver those, who through fear of
death were all their life-time subject to bondage. Doubt ye whether ye
shall hold out to the end? Behold the LAMB of GOD; “He is the Author
and finisher of our faith;” and having loved his own, he loved them
even unto the end. Do ye want more grace, either to mortify remaining
corruption, or to enable you to bring forth more fruit unto GOD? Behold
the LAMB of GOD: “Out of his fulness we may all receive, and that too,
even grace for grace;” grace upon grace, grace to beget more grace,
even till we are filled with all the fulness of GOD. O ye believers,
my heart is enlarged towards you; look to, and live much on the blessed
JESUS; and then you will live to, and act for him more and more. Be
thankful for what you have received, but be looking out continually
for fresh discoveries of his love, and fresh incomes of heavenly grace,
till you are called to behold this LAMB of GOD in glory: that time,
blessed be GOD, will shortly come. Though worms destroy our bodies, yet
in our flesh we shall see our GOD; not as we do now, through a glass
darkly, but face to face: see him as he is: and what is yet better, be
growing up more and more into his divine likeness, through the endless
ages of eternity.
But as for ungodly and obstinate unbelievers that die in their sins,
it shall not be so with them. Behold him indeed you shall; behold him
you must; “For yet a little while, and we must all appear before the
judgment-seat of CHRIST.” But O! how shall I speak it? You must behold
him once, never to behold him any more! Behold him, not so much as the
LAMB of GOD, as the Lion of the tribe of _Judah_, and hear him roaring
out that dreadful sentence, “Depart, ye cursed, into everlasting fire,
prepared for the devil and his angels.” O think of this, all ye that
have hitherto neglected to behold this LAMB of GOD by faith, so shall
unbelief not prove your final ruin. To you, even to you I once more
call. Blessed be GOD, the door of mercy is not yet shut; the day of
grace is not yet over; look unto him, and you shall yet be saved: his
heart is open, and his arms stretched out ready to receive you. O that
he would rend the heavens and come down amongst you; and as he had once
compassion upon a poor woman, that was bowed down with the spirit of
infirmity, lo eighteen years! O that he would repeat that all-powerful
command, “Be ye loosed from your infirmity,” and enable every
unconverted sinner to look up to, and behold the LAMB of GOD! However,
if you will not come to him that you might have life, GOD forbid that
I should cease to pray for you. O LORD GOD most holy, O LORD GOD most
mighty, O holy and merciful Saviour, thou most worthy Judge eternal,
by thine agony and bloody sweat, by thy cross and passion, by thy
precious death and burial, by thy glorious resurrection and ascension,
and by the coming of the Holy Ghost, we humbly entreat thee to help
all such to take the warning that has now been given them! O help them
to behold thee by faith here, that so no pains of hell may fall from
thee whenever they are summoned to appear before thy awful tribunal
hereafter! I am persuaded all that love the LORD JESUS in sincerity,
will say, _Amen!_ Even so, LORD JESUS! _Amen!_ and _Amen!_
FINIS.Project Gutenberg
The works of the Reverend George Whitefield, M.A., Vol. 6 (of 6) : $b Containing all his sermons and tracts, etc.
Whitefield, George
Chimera47
College