THE
WORKS
OF THE
Rev. JOHN WESLEY
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THE
WORKS
OF THE
Rev. JOHN WESLEY, M.A.
Late Fellow of _Lincoln-College_, OXFORD.
VOLUME II.
BRISTOL:
Printed by WILLIAM PINE, in _Wine-Street_
MDCCLXXI.
THE
CONTENTS
Of the SECOND VOLUME.
SERMONS on several Occasions.
SERMON ♦XVII.
The Circumcision of the Heart.
Rom. ii. 29. _Circumcision is that of the heart, in the Spirit
and not in the letter._
SERMON XVIII.
The Marks of the New Birth.
John iii. 8. _So is every one that is born of the Spirit._
SERMON XIX.
The great Privilege of those that are born of God.
1 John iii. 9. _Whosoever is born of God, doth not commit sin._
SERMON XX.
The Lord our Righteousness.
Jer. xxiii. 6. _This is his name whereby he shall be called_,
THE LORD OUR RIGHTEOUSNESS.
SERMON XXI.
Upon our Lord’s Sermon on the Mount.
DISCOURSE I.
Matt. v. 1‒4.
SERMON XXII.
Upon our Lord’s Sermon on the Mount.
DISCOURSE II.
Matt. v. 5‒7.
SERMON XXIII.
Upon our Lord’s Sermon on the Mount.
DISCOURSE III.
Matt. v. 8‒12.
SERMON XXIV.
Upon our Lord’s Sermon on the Mount.
DISCOURSE IV.
Matt. v. 13‒16.
SERMON XXV.
Upon our Lord’s Sermon on the Mount.
DISCOURSE V.
Matt. v. 17‒20.
SERMON XXVI.
Upon our Lord’s Sermon on the Mount.
DISCOURSE VI.
Matt. vi. 1‒15.
SERMON XXVII.
Upon our Lord’s Sermon on the Mount.
DISCOURSE VII.
Matt. vi. 16‒18.
SERMON XXVIII.
Upon our Lord’s Sermon on the Mount.
DISCOURSE VIII.
Matt. vi. 19‒23.
SERMON XXIX.
Upon our Lord’s Sermon on the Mount.
DISCOURSE IX.
Matt. vi. 24‒34.
SERMON XXX.
Upon our Lord’s Sermon on the Mount.
DISCOURSE X.
Matt. vii. 1‒12.
Illustration: (‡ decoration)
SERMON XVII.[1]
THE CIRCUMCISION OF THE HEART.
ROM. ii. 29.
_Circumcision is that of the heart,
in the spirit and not in the letter._
1. ’TIS the melancholly remark of an excellent man, that “He who now
preaches the most essential duties of Christianity, runs the hazard
of being esteemed by a great part of his hearers, _a setter forth of
new doctrines_.” Most men have so _lived away_ the substance of that
religion, the profession whereof they still retain, that no sooner are
any of those truths proposed, which difference the Spirit of _Christ_
from the Spirit of the world, than they cry out, _Thou bringest strange
things to our ears; we would know what these things mean_.――Though
he is only preaching to them _Jesus and the resurrection_, with the
necessary consequence of it. If _Christ_ be risen, ye ought then to die
unto the world, and to live wholly unto God.
2. A hard saying this to the _natural man_, who is alive unto the
world, and dead unto God, and one that he will not readily be persuaded,
to receive as the truth of God, unless it be so qualified in the
interpretation, as to have neither use nor significancy left. He
_receiveth not the_ words _of the Spirit of God_, taken in their plain
and obvious meaning. _They are foolishness unto him: neither_ indeed
_can he know them, because they are spiritually discerned_: They are
perceivable only by that spiritual sense, which in him was never yet
awakened; for want of which he must reject as idle fancies of men, what
are both the _wisdom_ and the _power of God_.
3. That _circumcision is that of the heart, in the spirit and not
in the letter_; that the distinguishing mark of a true follower of
_Christ_, of one who is in a state of acceptance with God, is not
either outward circumcision or baptism, or any other outward form, but
a right state of soul, a mind and spirit renewed after the image of
him that created it, is one of those important truths, that can only be
_spiritually discerned_. And this the apostle himself intimates in the
next words, _whose praise is not of men, but of God_. As if he had said,
“Expect not, whoever thou art, who thus followest thy great Master,
that the world, the men who follow him not, will say, _well done, good
and faithful servant_! Know that the _circumcision of the heart_, the
seal of thy calling, _is foolishness with the world_. Be content to
wait for thy applause, ’till the day of thy Lord’s appearing. In that
day shalt thou _have praise of God_, in the great assembly of men and
angels.”
I design, first, particularly to enquire, wherein this circumcision
of heart consists: And, secondly to mention some reflections, that
naturally arise from such an enquiry.
I. 1. I am, first, to enquire, wherein that circumcision of heart
consists, which will receive the praise of God. In general we may
observe, it is that habitual disposition of soul, which in the sacred
writings is termed holiness, and which directly implies, the being
cleansed from sin, _from all filthiness both of flesh and spirit_, and
by consequence, the being endued with those virtues, which were also in
_Christ Jesus_, the being so _renewed in the image of our mind_, as to
be _perfect, as our Father in heaven is perfect_.
2. To be more particular, Circumcision of heart implies humility,
faith, hope, and charity. Humility, a right judgment of ourselves,
cleanses our minds from those high conceits of our own perfections,
from that undue opinion of our own abilities and attainments, which are
the genuine fruit of a corrupted nature. This entirely cuts off that
vain thought, I am _rich_ and _wise_, and _have need of nothing_; and
convinces, us, that we are by nature _wretched, and poor, and miserable,
and blind, and naked_. It convinces us, that in our best estate, we
are of ourselves all sin and vanity; that confusion, and ignorance
and error, reign over our understanding; that unreasonable, earthly,
sensual, devilish passions, usurp authority over our will: in a word,
that there is no whole part in our soul, that all the foundations of
our nature are out of course.
3. At the same time we are convinced, that we are not sufficient of
ourselves to help ourselves; that without the Spirit of God we can do
nothing but add sin to sin: that it is he alone _who worketh in us_
by his almighty power, either _to will or do_ that which is good; it
being as impossible for us even to think a good thought, without the
supernatural assistance of his Spirit, as to create ourselves, or to
renew our whole souls in righteousness and true holiness.
4. A sure effect of our having formed this right judgment, of the
sinfulness and helplessness of our nature, is a disregard of that
_honour which cometh of man_, which is usually paid to some supposed
excellency in us. He who knows himself, neither desires nor values the
applause which he knows he deserves not. It is therefore _a very small
thing with_ him, _to be judged by man’s judgment_. He has all reason
to think, by comparing what it has said either for or against him, with
what he feels in his own breast, that the world, as well as the God of
this world, was _a liar from the beginning_. And even as to those who
are not of the world, though he would chuse, if it were the will of
God, that they should account of him as of one desirous to be found a
faithful steward of his Lord’s goods, if haply this might be a means of
enabling him to be of more use to his fellow-servants, yet as this is
the one end of his wishing for their approbation, so he does not at all
rest upon it. For he is assured, that whatever God wills, he can never
want instruments to perform; since he is able, even of these stones, to
raise up servants to do his pleasure.
5. This is that lowliness of mind, which they have learned of _Christ_,
who follow his example and tread in his steps. And this knowledge of
their disease, whereby they are more and more cleansed from one part
of it, pride and vanity, disposes them to embrace, with a willing mind,
the second thing implied in _circumcision of heart_, that faith which
alone is able to make them whole, which is the one medicine given under
heaven to heal their sickness.
6. The best guide of the blind, the surest light of them that are in
darkness, the most perfect instructor of the foolish, is faith. But
it must be such a faith as is _mighty through God, to the pulling down
of strong-holds_, to the overturning all the prejudices of corrupt
reason, all the false maxims revered among men; all evil customs and
habits; all that _wisdom of the world_ which _is foolishness with
God_; as _casteth down imaginations_ (reasonings) _and every high thing
that exalteth itself against the knowledge of God, and bringeth into
captivity every thought to the obedience of_ Christ.
7. _All things are possible to him that_ thus _believeth: the eyes of
his understanding being enlightened_, he _sees_ what is his calling,
even to _glorify God_, who hath _bought him with_ so high _a price, in
his body and in his spirit, which now are God’s_ by redemption, as well
as by creation. He feels what is _the exceeding greatness of his power_,
who as he raised up _Christ_ from the dead, so is able to quicken us,
_dead in sin, by his Spirit which dwelleth in us. This is the victory
which overcometh the world, even our faith_: that faith which is not
only an unshaken assent to all that God hath revealed in scripture,
and in particular to those important truths, _Jesus Christ came into
the world to save sinners; he bare our sins in his own body on the
tree; he is the propitiation for our sins; and not for ours only, but
also for the sins of the whole world_: [2]But likewise the revelation
of _Christ_ in our hearts; a divine evidence or conviction of his
love, his free, unmerited love to me a sinner, a sure confidence in
his pardoning mercy, wrought in us by the Holy Ghost: a confidence,
whereby every true believer is enabled to bear witness, _I know that
my Redeemer liveth_; that _I have an Advocate with the Father_; that
_Jesus Christ the righteous is_ my Lord, and _the propitiation for_ my
_sins_. I know he _hath loved_ me, _and given himself for_ me. He _hath
reconciled_ me, _even_ me _to God_; and I _have redemption through his
blood even the forgiveness of sins_.
8. Such a faith as this, cannot fail to shew evidently the power of
him that inspires it, by delivering his children from the yoke of sin,
and _purging_ their _consciences from dead works_: by strengthning
them so, that they are no longer constrained to _obey sin in the
desires thereof_; but instead of _yielding their members unto_ it _as
instruments of unrighteousness_, they now _yield_ themselves entirely
_unto God, as those that are alive from the dead_.
9. Those who are thus by faith _born of God_, have also _strong
consolation through hope_. This is the next thing which the
_circumcision of the heart_ implies; even the testimony of their own
spirit, with the Spirit which witnesses in their hearts, that they are
the children of God. Indeed it is the same Spirit who works in them
that clear and chearful confidence, that their heart is upright toward
God; that good assurance, that they now do, through his grace, the
things which are acceptable in his sight; that they are now in the path
which leadeth to life, and shall, by the mercy of God endure therein to
the end. It is he who giveth them a lively expectation of receiving all
good things at God’s hand; a joyous prospect of that _crown of glory,
which is reserved in heaven_ for them. By this anchor a Christian is
kept steady in the midst of the waves of this troublesome world, and
preserved from striking upon either of those fatal rocks, presumption
or despair. He is neither discouraged by the misconceived severity of
his Lord, nor does he _♦despise the riches of his goodness_. He neither
apprehends the difficulties of the race set before him to be greater
than he has strength to conquer, nor expects them to be so little as
to yield him the conquest, ’till he has put forth all his strength.
The experience he already has in the Christian warfare, as it assures
him, his _labour is not in vain_, if _whatever his hand findeth to do_,
he _doth it with his might_; so it forbids his entertaining so vain
a thought, as that he can otherwise gain any advantage, as that any
virtue can be shewn, any praise attained, by _faint hearts and feeble
hands_: or indeed by any but those who pursue the same course with
the great apostle of the Gentiles, _I_, says he, _so run, not as
uncertainly, so fight I, not as one that beateth the air. But I keep
under my body, and bring it into subjection; lest by any means when I
have preached to others, I myself should be a cast-away._
10. By the same discipline is every good soldier of _Christ_, to _inure
himself to endure hardship_. Confirmed and strengthened by this, he
will be able not only to renounce the _works of darkness_, but every
appetite too and every affection, which is not subject to the law of
God. For _every one_, saith St. _John, who hath this hope, purifieth
himself even as he is pure_. It is his daily care, by the grace of God
in _Christ_, and thro’ the blood of the covenant, to purge the inmost
recesses of his soul, from the lusts that before possest and defiled it;
from uncleanness, and envy, and malice, and wrath, from every passion
and temper, that is _after the flesh_, that either springs from, or
cherishes, his native corruption: as well knowing, that he whose very
_body is the temple of_ God, ought to admit into it nothing common or
unclean; and that _holiness becometh_ that _house for ever_, where the
Spirit of holiness vouchsafes to dwell.
11. Yet lackest thou one thing, whosoever thou art, that to a deep
humility, and a stedfast faith, hast joined a lively hope, and thereby
in a good measure cleansed thy heart from its inbred pollution. If
thou wilt be perfect, add to all these charity; add love, and thou
hast the _circumcision of the heart. Love is the fulfilling of the law,
the end of the commandment._ Very excellent things are spoken of love;
it is the essence, the spirit, the life of all virtue. It is not only
the first and great command, but it is all the commandments in one.
Whatsoever things are just, whatsoever things are pure, whatsoever
things are amiable or honourable; if there be any virtue, if there be
any praise, they are all comprized in this one word, love. In this is
perfection and glory and happiness: the royal law of heaven and earth
is this, _Thou shalt love the_ Lord _thy_ God _with all thy heart, and
with all thy soul, and with all thy mind, and with all thy strength_.
12. *Not that this forbids us to love any thing besides God: It implies,
that we _love our brother also_. Nor yet does it forbid us (as some
have strangely imagined) to take pleasure in any thing but God. To
suppose this, is to suppose the Fountain of holiness, is directly the
author of sin: since he has inseparably annexed pleasure to the use of
those creatures, which are necessary to sustain the life he has given
us. This therefore can never be the meaning of his command. What the
real sense of it is, both our blessed Lord and his apostles tell us too
frequently and too plainly to be misunderstood. They all with one mouth
bear witness, that the true meaning of those several declarations,
_The_ Lord _thy_ God _is one_ Lord. _Thou shalt have no other Gods but
me; Thou shalt love the_ Lord _thy_ God _with all thy strength; thou
shalt cleave unto him_; The _desire of thy soul_ shall be _to his name_:
is no other than this. The one perfect Good shall be your one ultimate
end. One thing shall ye desire for its own sake, the fruition of him
that is all in all. One happiness shall ye propose to your souls,
even an union with him that made them: the having _fellowship with the
Father and the Son_: the being _joined to the_ Lord _in one spirit_.
One design ye are to pursue to the end of time, the enjoyment of God in
time and in eternity. Desire other things, so far as they tend to this.
Love the creature――as it leads to the Creator. But in every step you
take, be this the glorious point that terminates your view. Let every
affection, and thought, and word, and work, be subordinate to this.
Whatever ye desire or fear, whatever ye seek or shun, whatever ye think,
speak, or do, be it in order to your happiness in God, the sole end as
well as source of your being.
13. *Have no end, no ultimate end but God. Thus our Lord, _One thing is
needful_. And if thine eye be singly fixt on this one thing, _thy whole
body shall be full of light_. Thus St. _Paul, This one thing I do; I
press toward the mark, for the prize of the high calling in_ Christ
Jesus. Thus St. _James, Cleanse your hands, ye sinners, and purify your
hearts, ye double-minded_. Thus St. _John, Love not the world, neither
the things that are in the world. For all that is in the world, the
lust of the flesh, the lust of the eye, and the pride of life, is not
of the Father, but is of the world._ The seeking happiness in what
gratifies either the desire of the flesh, by agreeably striking upon
the outward senses, the desire of the eye, of the imagination, by
its novelty, greatness, or beauty; or the pride of life, whether by
pomp, grandeur, power, or the usual consequence of them, applause
and admiration: _Is not of the Father_, cometh not from, neither
is approved by the Father of spirits; _but of the world_; it is the
distinguishing mark of those, who will not have him to reign over them.
II. 1. Thus have I particularly inquired, what that _circumcision of
heart_ is, which will obtain the praise of God. I am, in the second
place, to mention some reflections, that naturally arise from such
an inquiry, as a plain rule whereby every man may judge of himself,
whether he be of the world or of God.
And, first, it is clear, from what has been said, that no man has a
title to the praise of God, unless his heart is circumcised by humility,
unless he is little, and base, and vile in his own eyes: unless he is
deeply convinced of that inbred “corruption of his nature, whereby he
is very far gone from original righteousness,” being prone to all evil,
averse to all good, corrupt and abominable; having a _carnal mind_,
which _is enmity against God, and is not subject to the law of God;
nor indeed can be_: unless he continually feels in his inmost soul,
that without the Spirit of God resting upon him, he can neither think,
nor desire, nor speak, nor act, any thing good or well-pleasing in his
sight.
No man, I say, has a title to the praise of God, till he feels his want
of God: nor indeed, till he seeketh that _honour, which cometh of God
only_: and neither desires nor pursues that which cometh of man, unless
so far only as it tends to this.
2. Another truth which naturally follows from what has been said, is,
that none shall obtain the honour that cometh of God, unless his heart
be circumcised by faith; even a _faith of the operation of God_: unless
refusing to be any longer led by his senses, appetites, or passions,
or even by that blind leader of the blind, so idolized by the world,
natural reason, he lives and _walks by faith_, directs every step, as
_seeing him that is invisible, looks not at the things that are seen,
which are temporal, but at the things that are not seen, which are
eternal_; and governs all his desires, designs and thoughts, all his
actions and conversations, as one who is entered in within the veil,
where _Jesus_ sits at the right-hand of God.
3. *It were to be wished, that they were better acquainted with this
faith, who employ much of their time and pains, in laying another
foundation; in grounding religion, on “the eternal _fitness_ of
things,” on “the intrinsic _excellence_ of virtue,” and the _beauty_ of
actions flowing from it: on the _reasons_, as they term them, of good
and evil, and the _relations_ of beings to each other. Either these
accounts of the grounds of Christian duty, coincide with the scriptural,
or not. If they do, why are well-meaning men perplext, and drawn from
the weightier matters of the law, by a cloud of terms, whereby the
easiest truths are explained into obscurity. If they are not, then
it behoves them to consider, who is the author of this new doctrine:
whether he is likely to be _an angel from heaven_, who _preacheth
another gospel_ than that of _Christ Jesus_: though, if he were, God,
not we, hath pronounced his sentence, _Let him be accursed_.
4. Our gospel, as it knows no other foundation of good works than
faith, or of faith than _Christ_, so it clearly informs us, we are not
his disciples, while we either deny him to be the author, or his Spirit
to be the inspirer and perfecter both of our faith and works. _If any
man have not the Spirit of_ Christ, _he is none of his_. He alone can
quicken those who are dead unto God, can breathe into them the breath
of Christian life, and so prevent, accompany, and follow them with
his grace, as to bring their good desires to good effect. And _as many
as are thus led, by the Spirit of_ God, _they are the sons of_ God.
This is God’s short and plain account of true religion and virtue; and
_other foundation can no man lay_.
5. *From what has been said we may, thirdly, learn, That none is truly
_led by the Spirit_, unless that _Spirit bear witness with his spirit,
that he is a child of_ God: unless he sees the prize and the crown
before him, and _rejoices in hope of the glory of_ God: so greatly have
they erred, who have taught that in serving God, we ought not to have
a view to our own happiness. Nay, but we are often and expresly taught
of God, to have respect _unto the recompence of reward_; to balance
the toil with the _joy set before us_, these _light afflictions_ with
that _exceeding weight of glory_. Yea, we are _aliens to the covenant
of promise_, we are _without_ God _in the world_, until God _of his
abundant mercy, hath begotten us again, unto a living hope, of the
inheritance incorruptible, undefiled, and that fadeth not away_.
6. But if these things are so, ’tis high time for those persons to
deal faithfully with their own souls, who are so far from finding in
themselves this joyful assurance, that they fulfil the terms and shall
obtain the promises of that covenant, as to quarrel with the covenant
itself, and blaspheme the terms of it: to complain, “They are too
severe, and that no man ever did, or shall live up to them!” What is
this, but to reproach God, as if he were an hard master, requiring of
his servants more than he enables them to perform; as if he had mocked
the helpless works of his hands, by binding them to impossibilities; by
commanding them to overcome, where neither their own strength, nor his
grace was sufficient for them?
7. *These blasphemers might almost persuade those, to imagine
themselves guiltless, who in the contrary extreme, hope to fulfil the
commands of God, without taking any pains at all. Vain hope! that a
child of _Adam_ should ever expect, to see the kingdom of _Christ_
and of God, without striving, without _agonizing_ first, _to enter
in at the strait gate_! That one who was _conceived and born in sin_,
and whose _inward parts are very wickedness_, should once entertain a
thought, of being _purified as his_ Lord _is pure_, unless he _tread
in his steps_, and _take up his cross daily_; unless he _cut off his
right-hand_, and _pluck out the right-eye and cast it from_ him; that
he should ever dream of shaking off his old opinions, passions, tempers,
of being _sanctified throughout in spirit, soul, and body_, without a
constant and continued course of general self-denial!
8. What less than this can we possibly infer from the above cited
words of St. _Paul_? Who “living in _infirmities, in reproaches, in
necessities, in persecutions, in distresses_ for _Christ_’s sake, who
being full of _signs and wonders and mighty deeds_, who having been
_caught up into the third heaven_;” yet reckoned (as a late author
strongly expresses it) that all his virtues would be unsecure, and even
his salvation in danger, without this constant self-denial. _So run
I_, says he, _not as uncertainly, so fight I, not as one that beateth
the air_. By which he plainly teaches us, That he who does not thus
run, who does not thus deny himself daily, does _run uncertainly_, and
fighteth to as little purpose as he that _beateth the air_.
9. To as little purpose does he talk of _fighting the fight of faith_,
as vainly hope to attain the crown of incorruption (as we may, lastly,
infer from the preceding observations) whose heart is not circumcised
by love. Love cutting off both the lust of the flesh, the lust of the
eye, and the pride of life, engaging the whole man, body, soul and
spirit, in the ardent pursuit of that one object, is so essential to a
child of God, that “without it, whosoever liveth is counted dead before
him.” _Though I speak with the tongue of men and angels, and have not
love, I am as sounding brass, or a tinkling cymbal. Though I have the
gift of prophecy, and understand all mysteries and all knowledge, and
though I have all faith so as to remove mountains, and have not love,
I am nothing. Nay, though I give all my goods to feed the poor, and my
body to be burned, and have not love, it profiteth me nothing._
10. Here then is the sum of the perfect law, this is the true
_circumcision of the heart_. Let the spirit return to God that gave it,
with the whole train of its affections. _Unto the place from whence all
the rivers came, thither_ let them flow again. Other sacrifices from us
he would not; but the living sacrifice of the heart he hath chosen. Let
it be continually offered up to God through _Christ_, in flames of holy
love. And let no creature be suffered to share with him: for he is a
jealous God. His throne will he not divide with another: he will reign
without a rival. Be no design, no desire admitted there, but what has
him for its ultimate object. This is the way wherein those children of
God once walked, who being dead, still speak to us, “Desire not to live
but to praise his name; let all your thoughts, words and works, tend
to his glory. Set your heart firm on him, and on other things, only as
they are in and from him.” “Let your soul be filled with so entire a
love of him, that you may love nothing but for his sake.” “Have a pure
intention of heart, a stedfast regard to his glory in all your actions.”
“Fix your eye upon the blessed hope of your calling, and make all the
things of the world minister unto it.” For then, and not till then, is
that _mind in us which was also in_ Christ Jesus, when in every motion
of our heart, in every word of our tongue, in every work of our hands,
we “pursue nothing but in relation to him, and in subordination to his
pleasure:” when we too, neither think, nor speak, nor act, to fulfil
our own _will, but the will of him that sent_ us: when whether we _eat
or drink, or whatever we do, we do all to the glory of_ God.
SERMON XVIII.
THE MARKS OF THE NEW BIRTH.
JOHN iii. 8.
_So is every one that is born of the Spirit._
1. HOW is every one that is _born of the Spirit_? That is _born again_?
_Born of_ God? What is meant by the being _born again_? The being _born
of_ God? Or, being _born of the Spirit_? What is implied in, The being
a _son_ or a _child of_ God? Or, having the _Spirit of adoption_? That
these privileges, by the free mercy of God, are ordinarily annexed to
baptism, (which is thence termed by our Lord in the preceding verse,
the being _born of water and of the Spirit_) we know: but we would know
what these privileges are? What is _The New Birth_?
2. Perhaps it is not needful to give a definition of this, seeing the
scripture gives none. But as the question is of the deepest concern,
to every child of man, (since _except a man be born again, born of the
Spirit_, he _cannot see the kingdom of_ God) I propose to lay down the
marks of it in the plainest manner, just as I find them laid down in
scripture.
I. 1. The first of these (and the foundation of all the rest) is faith.
So St. _Paul, [3]Ye are all the children of_ God _by faith in_ Christ
Jesus. So St. _John, [4]To them gave he power_ (♦ἐξουσίαν· right or
privilege, it might rather be translated) _to become the sons of_ God,
_even to them that believe on his name: which were born_, when they
believed, (_not of blood, nor of the will of the flesh_, not by natural
generation, _nor of the will of man_, like those children adopted by
men, in whom no inward change is thereby wrought,) _but of_ God. And
again in his general epistle [5]_Whosoever believeth that_ Jesus _is
the_ Christ, _is born of_ God.
2. But it is not a barely notional or speculative faith, that is here
spoken of by the apostles. It is not a bare assent to this proposition,
“_Jesus_ is the _Christ_;” nor indeed to all the propositions contained
in our creed, or in the Old and New Testament. It is not merely “an
assent, to any, or all these credible things, as credible.” To say this,
were to say (which who could hear?) that the devils were born of God.
For they have this faith. They trembling believe, both that _Jesus_ is
the _Christ_, and that all scripture having been given by inspiration
of God, is true as God is true. It is not only “an assent to divine
truth, upon the testimony of God,” or “upon the evidence of miracles.”
For they also heard the words of his mouth, and knew him to be a
faithful and true witness. They could not but receive the testimony
he gave, both of himself, and of the Father which sent him. They saw
likewise the mighty works which he did, and thence believed that he
_came forth from_ God. Yet notwithstanding this faith, they are still
_reserved in chains of darkness, unto the judgment of the great day_.
3. For all this is no more than a dead faith. The true, living,
Christian faith, which whosoever hath, is _born of_ God, is not only an
assent, an act of the understanding, but a disposition which God hath
wrought in his heart; “a sure trust and confidence in God, that through
the merits of _Christ_, his sins are forgiven, and he reconciled to
the favour of God.” This implies, that a man first _renounce himself_;
that in order to be _found in_ Christ, to be accepted through him, he
totally reject all _confidence in the flesh_; that _having nothing to
pay_, having no trust in his own works or righteousness of any kind,
he come to God, as a lost, miserable, self-destroyed, self-condemned,
undone, helpless sinner; as one whose _mouth_ is utterly _stopped_,
and who is altogether _guilty before_ God. Such a sense of sin commonly
called _despair_, (by those who speak evil of the things they know not)
together with a full conviction, such as no words can express, that
of _Christ_ only cometh our salvation, and an earnest desire of that
salvation, must precede a living faith: a trust in him, who “for us
paid ransom by his death, and fulfilled the law in his life.” This
faith then, whereby we are born of God, is “not only a belief of all
the articles of our faith, but also a true confidence of the mercy of
God, through our _Lord Jesus Christ_.”
4. An immediate and constant fruit of this faith, whereby we are born
of God, a fruit which can in no wise be separated from it, no not for
an hour, is power over sin: power over outward sin, of every kind; over
every evil word and work; for wheresoever the blood of _Christ_ is thus
applied, it _purgeth the conscience from dead works_: and over inward
sin; for it _purifieth the heart_ from every unholy desire and temper.
This fruit of faith, St. _Paul_ has largely described, in the sixth
chapter of his epistle to the _Romans. [6]How shall we_ (saith he)
_who_ by faith _are dead to sin, live any longer therein? Our old man
is crucified with_ Christ, _that the body of sin might be destroyed,
that henceforth we should not serve sin.――Likewise reckon ye yourselves
to be dead unto sin, but alive unto_ God, _through_ Jesus Christ _our_
Lord.――_Let not sin therefore reign_, even _in your mortal body, but
yield yourselves unto_ God, _as those that are alive from the dead. For
sin shall not have dominion over you._――God _be thanked, that ye were
the servants of sin――but being made free_――the plain meaning is, God be
thanked, that though ye were in time past the servants of sin, yet now
_being free from sin, ye are become the servants of righteousness_.
5. The same invaluable privilege of the sons of God, is as strongly
asserted by St. _John_; particularly, with regard to the former branch
of it, namely, power over outward sin. After he had been crying out,
as one astonished at the depth of the riches of the goodness of God,
[7]_Behold what manner of love the Father hath bestowed upon us, that
we should be called the sons of_ God! _Beloved, now are we the sons of_
God; _and it doth not yet appear what we shall be; but we know, that
when he shall appear we shall be like him; for we shall see him as he
is_: he soon adds, _Whosoever is born of God, doth not commit sin, for
his seed remaineth in him, and he cannot sin, because he is born of
God_. But some men will say, “True; whosoever is born of God, doth not
commit sin _habitually_.” _Habitually!_ Whence is that? I read it not.
It is not written in the book. God plainly saith, _He doth not commit
sin_. And thou addest, _habitually_! Who art thou that _mendest_ the
oracles of God? That _addest to the words of this book_? Beware I
beseech thee, lest God _add to thee, all the plagues that are written
therein_! Especially when the comment thou addest is such, as quite
swallows up the text: so that by this ♦μεθοδεία πλάνης, this artful
method of deceiving, the precious promise is utterly lost: by this
κυβεία ανθρώπων, this tricking and shuffling of men, the word of God
is made of none effect. O beware thou that thus takest from the words
of this book, that taking away the whole meaning and spirit from them,
leavest only what may indeed be termed a dead letter, lest God take
away thy part out of the book of life!
6. Suffer we the apostle to interpret his own words, by the whole tenor
of his discourse. In the fifth verse of this chapter he had said, _Ye
know that he_ (Christ) _was manifested, to take away our sins; and in
him is no sin_. What is the inference he draws from this? [8]_Whosoever
abideth in him sinneth not: whosoever sinneth hath not seen him,
neither known him._ To his inforcement of this important doctrine, he
promises an highly necessary caution: [9]_Little children, let no man
deceive you_, (for many will endeavour so to do; to persuade you that
you may be unrighteous, that you may commit sin, and yet be children of
God.) _He that doth righteousness is righteous, even as he is righteous.
He that committeth sin is of the devil; for the devil sinneth from the
beginning._ Then follows, _Whosoever is born of_ God, _doth not commit
sin; for his seed remaineth in him, and he cannot sin, because he
is born of_ God. _In this_, adds the apostle, _the children of_ God
_are manifest, and the children of the devil_. By this plain mark (the
committing or not committing sin) are they distinguished from each
other. To the same effect are those words in his fifth chapter, [10]_We
know that whosoever is born of_ God, _sinneth not; but he that is
begotten of_ God _keepeth himself, and that wicked one toucheth him
not_.
7. Another fruit of this living faith is peace. For [11]_being
justified by faith_, having all our sins blotted out, _we have peace
with_ God, _through our_ Lord Jesus Christ. This indeed our Lord
himself, the night before his death, solemnly bequeathed to all his
followers. [12]_Peace_, saith he, _I leave with you_; (you who _believe
in_ God, and _believe also in me_) _my peace I give unto you. Not as
the world giveth, give I unto you. Let not your heart be troubled,
neither let it be afraid._ And again, [13]_These things have I spoken
unto you, that in me ye might have peace_. This is that _peace of_ God,
_which passeth all understanding_, that serenity of soul, which it hath
not entered into the heart of a natural man to conceive, and which it
is not possible for even the spiritual man to utter. And it is a peace
which all the powers of earth and hell are unable to take from him.
Waves and storms beat upon it, but they shake it not; for it is founded
upon a rock. It keepeth the hearts and minds of the children of God,
at all times and in all places. Whether they are in ease or in pain,
in sickness or health, in abundance or want, they are happy in God. In
every state they have learned to be content, yea, to give thanks unto
God through _Christ Jesus_: being well assured, that “Whatsoever is,
is best;” because it is his will, concerning them. So that in all the
vicissitudes of life, their _heart standeth fast, believing in the_
Lord.
II. 1. A second scriptural mark of those who are born of God is hope.
Thus St. _Peter_, speaking to all the children of God, who were then
_scattered abroad_, saith, [14]_Blessed be the_ God _and father of our_
Lord Jesus Christ, _who according to his abundant mercy, hath begotten
us again unto a lively hope_. Ἐλπίδα ζῶσαν, A _lively_ or _living_ hope,
saith the apostle: because there is also a _dead_ hope (as well as a
dead faith) a hope which is not from God, but from the enemy of God and
man; as evidently appears by its fruits; for, as it is the offspring of
pride, so it is the parent of every evil word and work, whereas every
man that hath in him this living hope, is _holy as he that calleth him
is holy_: every man that can truly say to his ♦brethren in _Christ,
Beloved, now are we the sons of_ God, _and we shall see him as he is,
purifieth himself, even as he is pure_.
2. This hope implies, 1. The testimony of our own spirit or conscience,
that we walk _in simplicity and godly sincerity_; secondly, the
testimony of the Spirit of God, _bearing witness with_, or to, _our
spirit, that we are the children of_ God, _and if children, then heirs,
heirs of_ God and _joint-heirs with_ Christ.
3. Let us well observe, what is here taught us by God himself, touching
the glorious privilege of his children. Who is it, that is here said
to _bear witness_? Not our Spirit only, but another; even the Spirit
of God: he it is who _beareth witness with our spirit_. What is it, he
beareth witness of? _That we are the children of_ God; _and if children,
then heirs; heirs of_ God, _and joint-heirs with_ Christ:――――_if so be
that we suffer with him_ (if we deny ourselves, if we take up our cross
daily, if we chearfully indure persecution or reproach for his sake)
_that we may also be glorified together_, And in whom doth the Spirit
of God bear this witness? In all who are the children of God. By this
very argument does the apostle prove in the preceding verses that they
are so: [15]_As many_, saith he, _as are led by the Spirit of_ God,
_they are the sons of_ God. _For ye have not received the Spirit of
bondage again, to fear; but ye have received the Spirit of adoption,
whereby we cry, Abba, Father!_ It follows, _The Spirit itself beareth
witness with our spirit, that we are the children of_ God.
4. The variation of the phrase in the 15th verse, is worthy our
observation. Ye _have received the Spirit of adoption, whereby_ we _cry,
Abba, Father_! _Ye_, as many as are the sons of God, have in virtue
of your sonship, received that self-same Spirit of adoption, whereby
_we_ cry, Abba, Father. _We_, the apostles, prophets, teachers, (for
so the word may not improperly be understood) we through whom you have
believed, the _ministers of_ Christ, _and stewards of the mysteries of_
God. As _we_ and _you_ have one Lord, so we have one spirit: as we have
one faith, so we have one hope also. We and you are sealed with one
_Spirit of promise_, the earnest of _yours_ and of _our_ inheritance:
the same Spirit, bearing witness with yours and with our spirit, _that
we are the children of_ God.
5. And thus is the scripture fulfilled, _Blessed are they that mourn,
for they shall be comforted_. For ’tis easy to believe, that though
sorrow may precede this witness of God’s Spirit with our spirit,
(indeed _must_, in some degree, while we groan under fear, and a sense
of the wrath of God abiding on us) yet as soon as any man feeleth it
in himself, his _sorrow is turned into joy_. Whatsoever his pain may
have been before, yet as soon as that _hour is come, he remembereth the
anguish no more, for joy_ that he is born of God. It may be, many of
_you_ have now sorrow, because you are _aliens from the common-wealth
of_ Israel; because you are conscious to yourselves that you have not
this Spirit, that you are _without hope and without_ God _in the world_.
But when the Comforter is come, [16]_then your heart shall rejoice; yea,
your joy shall be full_, and _that joy no man taketh from you_. [17]_We
joy in_ God, will ye say, _through our_ Lord Jesus Christ, _by whom
we have now received the atonement: by whom we have access into this
grace_, this state of grace, of favour, of reconciliation with God,
_wherein we stand, and rejoice in hope of the glory of_ God. Ye, saith
St. _Peter_, whom [18]God _hath begotten again unto a lively hope, are
kept by the power of_ God _unto salvation――wherein ye greatly rejoice,
though now for a season, if need be, ye are in heaviness through
manifold temptations: that the trial of your faith――may be found unto
praise, and honour, and glory, at the appearing of_ Jesus Christ――_In
whom, though now ye see him not, ye rejoice with joy unspeakable
and full of glory_. Unspeakable indeed! It is not for the tongue
of man to describe this joy in the Holy Ghost. It is _hidden manna,
which no man knoweth, save he that receiveth it_. But this we know,
it not only remains, but overflows in the depth of affliction.
_Are the consolations of_ God _small_ with his children, when all
earthly comforts fail? Not so. But when sufferings most abound, the
consolations of his Spirit do much more abound: insomuch that the sons
of God _laugh at destruction when it cometh_; at want, pain, hell, and
the grave; as knowing him who _hath the keys of death and hell_, and
will shortly _cast them into the bottomless pit_: As hearing even now
the _great voice out of heaven, saying_, [19]_Behold the tabernacle of_
God _is with men, and he will dwell with them, and they shall be his
people, and_ God _himself shall be with them, and be their_ God. _And_
God _shall wipe away all tears from their eyes, and there shall be no
more death, neither sorrow, nor crying: neither shall there be any more
pain; for the former things are past away_.
III. 1. A third scriptural mark of those who are born of God, and the
greatest of all, is love: even [20]_the love of_ God _shed abroad in
their hearts, by the Holy Ghost which is given unto them_. [21]_Because
they are sons_, God _hath sent forth the Spirit of his Son into their
hearts, crying Abba, Father_! by this Spirit, continually looking up to
God, as their reconciled and loving Father, they cry to him for their
daily bread, for all things needful whether for their souls or bodies.
They continually pour out their hearts before him, knowing [22]_they
have the petitions which they ask of him_. Their delight is in him. He
is the joy of their heart; their _shield_, and their _exceeding great
reward_. The desire of their soul is toward Him: it is their _meat and
drink to do his will_: And they are [23]_satisfied as with marrow and
fatness, while their mouth praiseth him with joyful lips_.
2. And, in this sense also, [24]_every one who loveth him that begat,
loveth him that is begotten of him_. His spirit rejoiceth in God his
Saviour. He _loveth the_ Lord Jesus Christ _in sincerity_: he is so
_joined unto the_ Lord, as to be _one spirit_. His soul hangeth upon
him, and chuseth him as altogether lovely, _the chiefest among ten
thousand_. He knoweth, he feeleth what that means, [25]_My beloved is
mine, and I am his_, [26]_Thou art fairer than the children of men;
full of grace are thy lips, because_ God _hath anointed thee for ever_!
3. The necessary fruit of this love of God, is the love of our
neighbour, of every soul which God hath made; not excepting our enemies,
not excepting those who are now _despitefully using and ♦persecuting
us_: a love, whereby we love every man _as ourselves_, as we love our
own souls. Nay, our Lord has expressed it still more strongly, teaching
us to _love one another even as he hath loved us_. Accordingly the
commandment written in the hearts of all those that love God, is no
other than this, _As I have loved you, so love ye one another_. Now
[27]_herein perceive we the love of_ God, _in that he laid down his
life for us. We ought_ then, as the apostle justly infers, _to lay
down our lives for our brethren_. If we feel ourselves ready to do
this, then do we truly love our neighbour. Then [28]_we know that we
have passed from death unto life, because we_ thus _love our brethren_.
[29]_Hereby know we_ that we are born of God, that we _dwell in him,
and he in us, because he hath given us of his_ loving _Spirit_. For
[30]_love is of_ God, _and every one that_ thus _loveth, is born of_
God _and knoweth_ God.
5. But some may possibly ask, Does not the apostle say, [31]_This is
the love of_ God, _that we keep his commandments_? Yea; and this is
the love of our neighbour also, in the same sense as it is the love
of God. But what would you infer from hence? That the keeping the
outward commandments is all that is implied in loving God with all
your heart, with all your mind, and soul, and strength, and in loving
your neighbour as yourself? That the love of God is not an affection
of the soul, but merely an _outward service_? And that the love of
our neighbour is not a disposition of heart, but barely a course of
_outward works_! To mention so wild an interpretation of the apostle’s
words, is sufficiently to confute it. The plain indisputable meaning of
that text is, _This is the_ sign or proof of the _love of_ God, of our
keeping the first and great commandment, to keep all the rest of his
commandments. For true love, if it be once shed abroad in our heart,
will constrain us so to do: since whosoever loves God with all his
heart, cannot but serve him with all his strength.
5. A second fruit then of the love of God, (so far as it can be
distinguished from it) is universal obedience to him we love, and
conformity to his will: obedience to all the commands of God, internal
and external: obedience of the heart and of the life, in every
temper, and in all manner of conversation. And one of the tempers most
obviously implied herein is, the being _zealous of good works_; the
hungring and thirsting to do good, in every possible kind, unto all
men; the rejoicing to _spend and be spent for them_, for every child
of man, not looking for any recompence in this world, but only in the
resurrection of the just.