Sermons on Several Occasions

18. By this helplessness I mean, Secondly, an absolute inability to deliver ourselves from that guiltiness or desert of punishment whereof we are still conscious; yea, and an inability to remove, by all the grace we have (to say nothing of our natural powers,) either the pride, self-will, love of the world, anger, and general proneness to depart from God, which we experimentally know to remain in the heart, even of them that are regenerate; or the evil which, in spite of all our endeavours, cleaves to all our words and actions. Add to this, an utter inability wholly to avoid uncharitable, and, much more, unprofitable, conversation: and an inability to avoid sins of omission, or to supply the numberless defects we are convinced of; especially the want of love, and other right tempers both to God and man.

19. If any man is not satisfied of this, if any believes that whoever is justified is able to remove these sins out of his heart and life, let him make the experiment. Let him try whether, by the grace he has already received, he can expel pride, self-will, or inbred sin in general. Let him try whether he can cleanse his words and actions from all mixture of evil; whether he can avoid all uncharitable and unprofitable conversation, with all sins of omission; and, lastly, whether he can supply the numberless defects which he still finds in himself. Let him not be discouraged by one or two experiments, but repeat the trial again and again; and the longer he tries, the more deeply will he be convinced of his utter helplessness in all these respects.

20. Indeed this is so evident a truth, that well nigh all the children of God, scattered abroad, however they differ in other points, yet generally agree in this; - that although we may "by the Spirit, mortify the deeds of the body," resist and conquer both outward and inward sin: although we may weaken our enemies day by day; - yet we cannot drive them out. By all the grace which is given at justification we cannot extirpate them. Though we watch and pray ever so much, we cannot wholly cleanse either our hearts or hands. Most sure we cannot, till it shall please our Lord to speak to our hearts again, to speak the second time, "Be clean:" and then only the leprosy is cleansed. Then only, the evil root, the carnal mind, is destroyed; and inbred sin subsists no more. But if there be no such second change, if there be no instantaneous deliverance after justification, if there be none but a gradual work of God (that there is a gradual work none denies,) then we must be content, as well as we can, to remain full of sin till death; and, if so, we must remain guilty till death, continually deserving punishment. For it is impossible the guilt, or desert of punishment, should be removed from us, as long as all this sin remains in our heart, and cleaves to our words and actions. Nay, in rigorous justice, all we think, and speak, and act, continually increases it.

II. 1. In this sense we are to repent, after we are justified. And till we do so, we can go no farther. For, till we are sensible of our disease, it admits of no cure. But, supposing we do thus repent, then are we called to "believe the gospel."

2. And this also is to be understood in a peculiar sense, different from that wherein we believed in order to justification. Believe the glad tidings of great salvation, which God hath prepared for all people. Believe that he who is "the brightness of his Father's glory, the express image of his person," is "able to save unto the uttermost all that come unto God through him." He is able to save you from all the sin that still remains in your heart. He is able to save you from all the sin that cleaves to all your words and actions. He is able to save you from sins of omission, and to supply whatever is wanting in you. It is true, this is impossible with man; but with God-Man all things are possible. For what can be too hard for him who hath "all power in heaven and in earth?" Indeed, his bare power to do this is not a sufficient foundation for our faith that he will do it, that he will thus exert his power, unless he hath promised it. But this he has done: he has promised it over and over, in the strongest terms. he has given us these "exceeding great and precious promises," both in the Old and the New Testament. So we read in the law, in the most ancient part of the oracles of God, "The Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul." (Deut.

30:6.) So in the Psalms, "He shall redeem Israel," the Israel of God, "from all his sins." So in the Prophet, "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. And I will put My Spirit within you, and ye shall keep My judgements, and do them. I will also save you from all your uncleannesses" (Ezek. 36:25) So likewise in the New Testament, "Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath raised up an horn of salvation for us, - to perform the oath which he sware to our father Abraham, that he would grant unto us, that we being delivered out of the hands of our enemies should serve him without fear, in holiness and righteousness before him, all the days of our life" (Luke 1:68)

3. You have therefore good reason to believe, he is not only able, but willing to do this; to cleanse you from all your filthiness of flesh and spirit; to "save you from all your uncleannesses." This is the thing which you now long for; this is the faith which you now particularly need, namely, that the Great Physician, the Lover of my soul, is willing to make me clean. But is he willing to do this to-morrow, or to-day? Let him answer for himself: "To-day, if ye will hear" My "voice, harden not your hearts." If you put it off till to-morrow, you harden your hearts; you refuse to hear his voice. Believe, therefore, that he is willing to save you to-day. He is willing to save you now. "Behold, now is the accepted time." He now saith, "Be thou clean!" Only believe, and you also will immediately find, "all things are possible to him that believeth."

4. Continue to believe in him that loved thee, and gave himself for thee; that bore all thy sins in his own body on the tree; and he saveth thee from all condemnation, by his blood continually applied. Thus it is that we continue in a justified state. And when we go "from faith to faith, when we have faith to be cleansed from indwelling sin, to be saved from all our uncleannesses, we are likewise saved from all that guilt, that desert of punishment, which we felt before. So that then we may say, not only, Every moment, Lord, I want The merit of thy death; but, likewise, in the full assurance of faith, Every moment, Lord, I have The merit of thy death! For, by that faith in his life, death, and intercession for us, renewed from moment to moment, we are every whit clean, and there is not only now no condemnation for us, but no such desert of punishment as was before, the Lord cleansing both our hearts and lives.

5. By the same faith we feel the power of Christ every moment resting upon us, whereby alone we are what we are; whereby we are enabled to continue in spiritual life, and without which, notwithstanding all our present holiness, we should be devils the next moment. But as long as we retain our faith in him, we "draw water out of the wells of salvation." Leaning on our Beloved, even Christ in us the hope of glory, who dwelleth in our hearts by faith, who likewise is ever interceding for us at the right hand of God, we receive help from him, to think, and speak, and act, what is acceptable in his sight. Thus does he "prevent" them that believe in all their "doings, and further them with his continual help;" so that all their designs, conversations, and actions are "begun, continued, and ended in him." Thus doth he "cleanse the thoughts of their hearts, by the inspiration of his Holy Spirit, that they may perfectly love him, and worthily magnify his holy name."

6. Thus it is, that in the children of God, repentance and faith exactly answer each other. By repentance we feel the sin remaining in our hearts, and cleaving to our words and actions: by faith, we receive the power of God in Christ, purifying our hearts, and cleansing our hands. By repentance, we are still sensible that we deserve punishment for all our tempers, and words, and actions: by faith, we are conscious that our Advocate with the Father is continually pleading for us, and thereby continually turning aside all condemnation and punishment from us. By repentance we have an abiding conviction that there is no help in us: by faith we receive not only mercy, "but grace to help in" every "time of need. Repentance disclaims the very possibility of any other help; faith accepts all the help we stand in need of, from him that hath all power in heaven and earth. Repentance says, "Without him I can do nothing:" Faith says, "I can do all things through Christ strengthening me." Through him I can not only overcome, but expel, all the enemies of my soul. Through him I can "love the Lord my God with all my heart, mind, soul, and strength;" yea, and "walk in holiness and righteousness before him all the days of my life."

III. 1. From what has been said we may easily learn the mischievousness of that opinion, - that we are wholly sanctified when we are justified; that our hearts are then cleansed from all sin. It is true, we are then delivered, as was observed before, from the dominion of outward sin; and, at the same time, the power of inward sin is so broken, that we need no longer follow, or be led by it: but it is by no means true, that inward sin is then totally destroyed; that the root of pride, self-will, anger, love of the world, is then taken out of the heart; or that the carnal mind, and the heart bent to backsliding, are entirely extirpated. And to suppose the contrary is not, as some may think, an innocent harmless mistake. No: it does immense harm: it entirely blocks up the way to any farther change; for it is manifest, "they that are whole not need a physician, but they that are sick." If, therefore, we think we are quite made whole already, there is no room to seek any further healing. On this supposition it is absurd to expect a farther deliverance from sin, whether gradual or instantaneous.

2. On the contrary, a deep conviction that we are not yet whole; that our hearts are not fully purified; that there is yet in us a "carnal mind," which is still in its nature "enmity against God;" that a whole body of sin remains in our heart, weakened indeed, but not destroyed; shows, beyond all possibility of doubt, the absolute necessity of a farther change. We allow, that at the very moment of justification, we are born again: In that instant we experience that inward change from "darkness into marvellous light;" from the image of the brute and the devil, into the image of God; from the earthly, sensual, devilish mind, to the mind which was in Christ Jesus. But are we then entirely changed? Are we wholly transformed into the image of him that created us? Far from it: we still retain a depth of sin; and it is the consciousness of this which constrains us to groan, for a full deliverance, to him that is mighty to save. Hence it is, that those believers who are not convinced of the deep corruption of their hearts, or but slightly, and, as it were, notionally convinced, have little concern about entire sanctification. They may possibly hold the opinion, that such a thing is to be, either at death, or some time they know not when, before it. But they have no great uneasiness for the want of it, and no great hunger or thirst after it. They cannot, until they know themselves better, until they repent in the sense above described, until God unveils the inbred monster's face, and shows them the real state of their souls. Then only, when they feel the burden, will they groan for deliverance from it. Then, and not till then, will they cry out, in the agony of their soul,

Break off the yoke of inbred sin, And fully set my spirit free! I cannot rest till pure within, Till I am wholly lost in Thee. 3. We may learn from hence, secondly, that a deep conviction of our demerit, after we are accepted (which in one sense may be termed guilt,) is absolutely necessary, in order to our seeing the true value of the atoning blood; in order to our feeling that we need this as much, after we are justified as ever we did before. Without this conviction, we cannot but account the blood of the covenant as a common thing, something of which we have not now any great need, seeing all our past sins are blotted out. Yea, but if both our hearts and lives are thus unclean, there is a kind of guilt which we are contracting every moment, and which, of consequence, would every moment expose us to fresh condemnation, but that He ever lives above, For us to intercede, - His all-atoning love, His precious blood, to plead. It is this repentance, and the faith intimately connected with it, which are expressed in those strong lines, - I sin in every breath I draw, Nor do Thy will, nor keep Thy law On earth, as angels do above:

But still the fountain open stands, Washes my feet, my heart, my hands, Till I am perfected in love. 4. We may observe, Thirdly, a deep conviction of our utter helplessness, of our total inability to retain anything we have received, much more to deliver ourselves from the world of iniquity remaining both in our hearts and lives, teaches us truly to live upon Christ by faith, not only as our Priest, but as our King. Hereby we are brought to "magnify him," indeed; to "give Him all the glory of his grace;" to "make him a whole Christ, an entire Saviour; and truly to set the crown upon his head." These excellent words, as they have frequently been used, have little or no meaning; but they are fulfilled in a strong and deep sense, when we thus, as it were, go out of ourselves, in order to be swallowed up in him; when we sink into nothing, that he may be all in all. Then, his almighty grace having abolished "every high thing which exalted itself against him," every temper, and thought, and word, and work "is brought to the obedience of Christ." Londonderry, April 24, 1767

The Great Assize [i.e., The Last Judgment - GL] "We shall all stand before the judgement-seat of Christ." Rom. 14:10.

1. How many circumstances concur to raise the awfulness of the present solemnity! - The general concourse of people of every age, sex, rank, and condition of life, willingly or unwillingly gathered together, not only from the neighboring, but from distant, parts; criminals, speedily to be brought forth and having no way to escape; officers, waiting in their various posts, to execute the orders which shall be given; and the representative of our gracious Sovereign, whom we so highly reverence and honor. The occasion likewise of this assembly adds not a little to the solemnity of it: to hear and determine causes of every kind, some of which are of the most important nature; on which depends no less than life or death, death that uncovers the face of eternity! It was, doubtless, in order to increase the serious sense of these things, and not in the minds of the vulgar only that the wisdom of our forefathers did not disdain to appoint even several minute circumstances of this solemnity. For these also, by means of the eye or ear, may more deeply affect the heart: and when viewed in this light, trumpets, staves, apparel, are no longer trifling or insignificant, but subservient, in their kind and degree, to the most valuable ends of society.

2. But, as awful as this solemnity is, one far more awful is at hand. For yet a little while, and "we shall all stand before the judgement-seat of Christ." "For, as I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God." And in that day, "every one of us shall give account of himself to God." 3. Had all men a deep sense of this, how effectually would it secure the interests of society! For what more forcible motive can be conceived to the practice of genuine morality? to a steady pursuit of solid virtue? an uniform walking in justice, mercy, and truth? What could strengthen our hands in all that is good, and deter us from all evil, like a strong conviction of this, "The Judge standeth at the door;" and we are shortly to stand before him? 4. It may not therefore be improper, or unsuitable to the design of the present assembly, to consider, - I. The chief circumstances which will precede our standing before the judgement-seat of Christ; II. The judgement itself; and, III. A few of the circumstances which will follow it. I. 1. Let us, in the first place, consider the chief circumstances which will precede our standing before the judgement-seat of Christ.

And, first, God will show "signs in the earth beneath" (Acts 2:19); particularly He will "arise to shake terribly the earth." "The earth shall reel to and fro like a drunkard, and shall be removed like a cottage" (Isa. 24:20). "There shall be earthquakes," kata topous (not in divers only, but) "in all places;" not in one only, or a few, but in every part of the habitable world (Luke 21:2); even "such as were not since men were upon the earth, so mighty earthquakes and so great." In one of these "every island shall flee away, and the mountains will not be found" (Rev. 16:20). Meantime all the waters of the terraqueous globe will feel the violence of those concussions; "the sea and waves roaring" (Luke 21:25), with such an agitation as had never been known before, since the hour that "the fountains of the great deep were broken up," to destroy the earth, which then "stood out of the water and in the water." The air will be all storm and tempest, full of dark vapors and "pillars of smoke" (Joel 2:30); resounding with thunder from pole to pole, and torn with ten thousand lightnings. But the commotion will not stop in the region of the air; "the powers of heaven also shall be shaken. There shall be

signs in the sun, and in the moon, and in the stars" (Luke 21:25, 26); those fixed, as well as those that move round them. "The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come" (Joel 2:31). "The stars shall withdraw their shining" (Joel 3:15), yea, and "fall from heaven" (Rev. 6:13), being thrown out of their orbits. And then shall be heard the universal shout, from all the companies of heaven, followed by the "voice of the archangel," proclaiming the approach of the Son of God and Man, "and the trumpet of God," sounding an alarm to all that sleep in the dust of the earth (1 Thess. 4:16). In consequence of this, all the graves shall open, and the bodies of men arise. The sea also shall give up the dead which are therein (Rev. 20:13), and every one shall rise with "his own body:" his own in substance, although so changed in its properties as we cannot now conceive. "For this corruptible will" then "put on incorruption, and this mortal put on immortality" (1 Cor. 15:53). Yea, "death and hades," the invisible world, shall "deliver up the dead that are in them" (Rev. 20:13). So that all who ever lived and died, since God created

man, shall be raised incorruptible and immortal.

2. At the same time, "the Son of Man shall send forth his angels" over all the earth; "and they shall gather his elect from the four winds, from one end of heaven to the other" (Matt. 24:31). And the Lord himself shall come with clouds, in his own glory, and the glory of his Father, with ten thousand of his saints, even myriads of angels, and shall sit upon the throne of his glory. "And before him shall be gathered all nations; and he shall separate them one from another, and shall set the sheep," the good, "on his right hand, and the goats," the wicked, "upon the left" (Matt. 25:31, etc.). Concerning this general assembly it is, that the beloved disciple speaks thus: "I saw the dead," all that had been dead, "small and great, stand before God; and the books were opened" (a figurative expression, plainly referring to the manner of proceeding among men), "and the dead were judged out of those things which were written in the books, according to their works" (Rev. 20:12). II. These are the chief circumstances which are recorded in the oracles of God, as preceding the general judgement. We are, secondly, to consider the judgement itself, so far as it hath pleased God to reveal it.

1. The person by whom God will judge the world, is his only-begotten Son, whose "goings forth are from everlasting;" "who is God over all, blessed for ever." Unto him, being "the outbeaming of his Father's glory, the express image of his person" (Heb. 1:3), the Father "hath committed all judgement, because he is the Son of Man" (John 5:22, 27); because, though he was "in the form of God, and thought it not robbery to be equal with God, yet he emptied himself, taking upon him the form of a servant, being made in the likeness of men" (Phil. 2:6, 7); yea, because, "being found in fashion as a man, he humbled himself" yet farther, "becoming obedient unto death, even the death of the cross. Wherefore God hath highly exalted him," even in his human nature, and "ordained him," as Man, to try the children of men, "to be the Judge both of the quick and the dead;" both of those who shall be found alive at his coming, and of those who were before gathered to their fathers.

2. The time, termed by the prophet, "the great and the terrible day," is usually, in Scripture, styled the day of the Lord. The space from the creation of man upon the earth, to the end of all things, is the day of the sons of men; the time that is now passing over us is properly our day; when this is ended, the day of the Lord will begin. But who can say how long it will continue? "With the Lord one day is as a thousand years, and a thousand years as one day" (2 Pet. 3:8). And from this very expression, some of the ancient fathers drew that inference, that, what is commonly called the day of judgement would be indeed a thousand years: and it seems they did not go beyond the truth; nay, probably they did not come up to it. For, if we consider the number of persons who are to be judged, and of actions which are to be inquired into, it does not appear that a thousand years will suffice for the transactions of that day; so that it may not improbably comprise several thousand years. But God shall reveal this also in its season.

3. With regard to the place where mankind will be judged, we have no explicit account in Scripture. An eminent writer (but not he alone; many have been of the same opinion) supposes it will be on earth, where the works were done, according to which they shall be judged; and that God will, in order thereto, employ the angels of his strength - . To smooth and lengthen out the boundless space, And spread an area for all human race. But perhaps it is more agreeable to our Lord's own account of his coming in the clouds, to suppose it will be above the earth, if not "twice a planetary height." And this supposition is not a little favored by what St. Paul writes to the Thessalonians: "The dead in Christ shall rise first. Then we who remain alive shall be caught up together with them in the clouds, to meet the Lord in the air" (1 Thess. 4:16, 17). So that it seems most probable, the great white throne will be high exalted above the earth.

4 . The persons to be judged, who can count, any more than the drops of rain, or the sands of the sea? "I beheld," saith St. John, "a great multitude which no man can number, clothed with white robes, and palms in their hands." How immense then must be the total multitude of all nations, and kindreds, and people, and tongues; of all that have sprung from the loins of Adam, since the world began, till time shall be no more! If we admit the common supposition, which seems no ways absurd, that the earth bears, at any one time, no less than four hundred millions of living souls, men, women, and children; what a congregation must all those generations make, who have succeeded each other for seven thousand years ! Great Xerxes' world in arms, proud Cannae's host, They all are here; and here they all are lost. Their numbers swell to be discern'd in vain; Lost as a drop in the unbounded main.

Every man, every woman, every infant of days, that ever breathed the vital air, will then hear the voice of the Son of God, and start into life, and appear before him. And this seems to be the natural import of that expression, "the dead, small and great:" all universally, all without exception, all of every age, sex, or degree; all that ever lived and died, or underwent such a change as will be equivalent with death. For long before that day, the phantom of human greatness disappears, and sinks into nothing. Even in the moment of death, that vanishes away. Who is rich or great in the grave? 5. And every man shall there "give an account of his own works;" yea, a full and true account of all that he ever did while in the body, whether it was good or evil. O what a scene will then be disclosed, in the sight of angels and men! - while not the fabled Rhadamanthus, but the Lord God Almighty, who knoweth all things in heaven and in earth, - Castigatque, auditque dolos; subigitque fateri Quae quis apud superos, furto laetatus inani, Distulit in seram commissa piacula mortem. [O'er these drear realms stern Rhadamanthus reigns, Detects each artful villain, and constrains To own the crimes long veil'd from human sight:

In vain! Now all stand forth in hated light.] Nor will all the actions alone of every child of man be then brought to open view, but all their words; seeing "every idle word which men shall speak, they shall give account thereof in the day of judgement" (Matt. 12:36, 37); so that "by thy words," as well as works, "thou shalt be justified; and by thy words thou shalt be condemned." Will not God then bring to light every circumstance also that accompanied every word or action, and if not altered the nature, yet lessened or increased the goodness or badness, of them? And how easy is this to him who is "about our bed, and about our path, and spieth out all our ways!" We know "the darkness is no darkness to him, but the night shineth as the day." 6. Yea, he will bring to light, not the hidden works of darkness only, but the very thoughts and intents of the heart. And what marvel? For he "searcheth the reins, and understandeth all our thoughts." "All things are naked and open to the eyes of him with whom we have to do." "Hell and destruction are before him without a covering. How much more the hearts of the children of men!"

7. And in that day shall be discovered every inward working of every human soul; every appetite, passion, inclination, affection, with the various combinations of them, with every temper and disposition that constitute the whole complex character of each individual. So shall it be clearly and infallibly seen, who was righteous, and who unrighteous; and in what degree every action, or person, or character was either good or evil.

8. "Then the King will say to them upon his right hand, Come, ye blessed of My Father. For I was hungry, and ye gave Me meat; thirsty, and ye gave Me drink: I was a stranger, and ye took Me in; naked, and ye clothed me." In like manner, all the good they did upon earth will be recited before men and angels; whatsoever they had done, either in word or deed, in the name, or for the sake, of the Lord Jesus. All their good desires, intentions, thoughts, all their holy dispositions, will also be then remembered; and it will appear, that though they were unknown or forgotten among men, yet God noted them in his book. All their sufferings likewise for the name of Jesus, and for the testimony of a good conscience, will be displayed unto their praise from the righteous Judge, their honor before saints and angels, and the increase of that "far more exceeding and eternal weight of glory."

9. But will their evil deeds too (since, if we take in his whole life, there is not a man on earth who liveth and sinneth, not), will these be remembered in that day, and mentioned in the great congregation ? Many believe they will not; and ask, "Would not this imply, that their sufferings were not at an end, even when life ended? - seeing they would still have sorrow, and shame, and confusion of face to endure." They ask farther, "How can this be reconciled with God's declaration by the Prophet, - If the wicked will turn from all his sins that he hath committed, and keep all My statutes, and do that which is lawful and right; all his transgressions that he hath committed, they shall not be once mentioned unto him?' (Ezek. 18:21, 22). How is it consistent with the promise which God has made to all who accept of the gospel covenant, I will forgive their iniquities, and remember their sin no more?' (Jer. 31:34) Or, as the Apostle expresses it, I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more?'" (Heb. 8:12).

10. It may be answered, It is apparently and absolutely necessary, for the full display of the glory of God; for the clear and perfect manifestation of his wisdom, justice, power, and mercy, toward the heirs of salvation; that all the circumstances of their life should be placed in open view, together with all their tempers, and all the desires, thoughts, and intents of their hearts: otherwise, how would it appear out of what a depth of sin and misery the grace of God had delivered them? And, indeed, if the whole lives of all the children of men were not manifestly discovered, the whole amazing contexture of divine providence could not be manifested; nor should we yet be able, in a thousand instances, "to justify the ways of God to man." Unless our Lord's words were fulfilled in their utmost sense, without any restriction or limitation," There is nothing covered, that shall not be revealed; or hid, that shall not be known" (Matt. 10:26); abundance of God's dispensations under the sun would still appear without their reasons. And then only when God hath brought to light all the hidden things of darkness, whosoever were the actors therein, will it be seen that wise and good were all his ways; that he saw through the thick cloud, and governed all things by the wise counsel of his own will; that nothing was left to chance or the caprice of men, but God disposed all strongly and sweetly, and wrought all into one connected chain of justice, mercy, and truth.

11. And in the discovery of the divine perfections, the righteous will rejoice with joy unspeakable; far from feeling any painful sorrow or shame, for any of those past transgressions which were long since blotted out as a cloud, washed away by the blood of the Lamb. It will be abundantly sufficient for them, that all the transgressions which they had committed shall not be once mentioned unto them to their disadvantaged that their sins, and transgressions, and iniquities shall be remembered no more to their condemnation. This is the plain meaning of the promise; and this all the children of God shall find true, to their everlasting comfort.

12. After the righteous are judged, the King will turn to them upon his left hand; and they shall also be judged, every man according to his works. But not only their outward works will be brought into the account, but all the evil words which they have ever spoken; yea, all the evil desires, affections, tempers, which have, or have had, a place in their souls; and all the evil thoughts or designs which were ever cherished in their hearts. The joyful sentence of acquittal will then be pronounced Upon those upon the right hand; the dreadful sentence of condemnation upon those on the left; both of which must remain fixed and unmovable as the throne of God.

III. 1. We may, in the Third place, consider a few of the circumstances which will follow the general judgement. And the first is the execution of the sentence pronounced on the evil and on the good: "These shall go away into eternal punishment, and the righteous into life eternal." It should be observed, it is the very same word which is used, both in the former and the latter clause. It follows, that either the punishment lasts for ever, or the reward too will come to an end: - No, never, unless God could come to an end, or his mercy and truth could fail. "Then shall the righteous shine forth as the sun in the kingdom of their Father," "and shall drink of those rivers of pleasure which are at God's right hand for evermore." But here all description falls short; all human language fails! Only one who is caught up into the third heaven can have a just conception of it. But even such a one cannot express what he hath seen: these things it is not possible for man to utter.

The wicked, meantime, shall be turned into hell, even all the people that forget God. They will be "punished with everlasting destruction from the presence of the Lord, and from the glory of his power." They will be "cast into the lake of fire burning with brimstone," originally "prepared for the devil and his angels;" where they will gnaw their tongues for anguish and pain; they will curse God and look upward. There the dogs of hell - pride, malice, revenge, rage, horror, despair - continually devour them. There "they have no rest, day or night, but the smoke of their torment ascendeth for ever and ever!" For "their worm dieth not, and the fire is not quenched."

2. Then the heavens will be shrivelled up as a parchment scroll, and pass away with a great noise: they will "flee from the face of him that sitteth on the throne, and there will be found no place for them" (Rev. 20:11). The very manner of their passing away is disclosed to us by the Apostle Peter: "In the day of God, the heavens, being on fire, shall be dissolved" (2 Pet. 3:12). The whole beautiful fabric will be overthrown by that raging element, the connexion of all its parts destroyed, and every atom torn asunder from the others. By the same, "the earth also, and the works that are therein, shall be burned up" (verse 10). The enormous works of nature, the everlasting hills, mountains that have defied the rage of time, and stood unmoved so many thousand years, will sink down in fiery ruin. How much less will the works of art, though of the most durable kind, the utmost efforts of human industry - tombs, pillars, triumphal arches, castles, pyramids - be able to withstand the flaming conqueror! All, all will die, perish, vanish away, like a dream when one awaketh!

3. It has indeed been imagined by some great and good men, that as it requires that same almighty power to annihilate things as to create; to speak into nothing or out of nothing; so no part of, no atom in, the universe, will be totally or finally destroyed. Rather, they suppose that, as the last operation of fire, which we have yet been able to observe, is to reduce into glass what, by a smaller force, it had reduced to ashes; so, in the day God hath ordained, the whole earth, if not the material heavens also, will undergo this change, after which the fire can have no farther power over them. And they believe this is intimated by that expression in the Revelation made to St. John: "Before the throne there was a sea of glass, like unto crystal" (Rev. 4:6). We cannot now either affirm or deny this; but we shall know hereafter.

4. If it be inquired by the scoffers, the minute philosophers, "How can these things be? Whence should come such an immense quantity of fire as would consume the heavens and the whole terraqueous globe?" we would beg leave, first, to remind them, that this difficulty is not peculiar to the Christian system. The same opinion almost universally obtained among the unbigoted Heathens. So one of these celebrated freethinkers speaks, according to the generally received sentiment, - Esse quoque in fatis reminiscitur, affore tempus, Quo mare, quo tellus, correptaque regia coeli Ardeat, et mundi moles operosa laboret. [The following is Dryden's translation of this quotation from Ovid: - Rememb'ring, in the fates, a time when fire Should to the battlements of heaven aspire; And all the blazing world above should burn, And all the' inferior globe to cinders turn. - EDIT.]

But, Secondly, it is easy to answer, even from our slight and superficial acquaintance with natural things, that there are abundant magazines of fire ready prepared, and treasured up against the day of the Lord. How soon may a comet, commissioned by him, travel down from the most distant parts of the universe! And were it to fix upon the earth in its return from the sun, when it is some thousand times hotter than a red-hot cannon ball, who does not see what must be the immediate consequence? But, not to ascend so high as the ethereal heavens, might not the same lightnings which "give shine to the world," if commanded by the Lord of nature, give ruin and utter destruction? Or, to go no farther than the globe itself; who knows what huge reservoirs of liquid fire are from age to age contained in the bowels of the earth ? Aetna, Hecla, Vesuvius, and all the other volcanoes that belch out flames and coals of fire, what are they, but so many proofs and mouths of those fiery furnaces; and at the same time so many evidences that God hath in readiness wherewith to fulfil his word? Yea, were we to observe no more than the surface of the earth, and the things that surround us on every side, it is most certain (as a thousand experiments prove, beyond all possibility of denial) that we ourselves, our whole bodies, are full of fire, as well as everything round about us.

Is it not easy to make this ethereal fire visible even to the naked eye, and to produce thereby the very same effects on combustible matter, which are produced by culinary fire ? Needs there then any more than for God to unloose that secret chain, whereby this irresistible agent is now bound down, and lies quiescent in every particle of matter? And how soon would it tear the universal frame in pieces, and involve all in one common ruin!

5. There is one circumstance more which will follow the judgement, that deserves our serious consideration: "We look," says the Apostle, "according to his promise, for new heavens and a new earth, wherein dwelleth righteousness" (2 Pet. 3:13). The promise stands in the prophecy of Isaiah: "Behold, I create new heavens and a new earth: and the former shall not be remembered" (Isa. 65:17), so great shall the glory of the latter be! These St. John did behold in the visions of God. "I saw," saith he, "a new heaven and a new earth; for the first heaven and the first earth were passed away" (Rev. 21:1). And only righteousness dwelt therein: accordingly, he adds, "And I heard a great voice from" the third "heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God" (21:3). Of necessity, therefore, they will all be happy: "God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain" (21:4). "There shall be no more curse; but they shall see his face" (21:3, 4), - shall have the nearest access to, and thence the highest, resemblance of, him. This is the strongest expression in the language of Scripture, to denote the most perfect happiness. "And his name shall be on their foreheads;" they shall be openly acknowledged as God's own property, and his glorious nature shall most visibly shine forth in them. "And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever."

IV. It remains only to apply the preceding considerations to all who are here before God. And are we not directly led so to do, by the present solemnity, which so naturally points us to that day, when the Lord will judge the world in righteousness? This, therefore, by reminding us of that more awful season, may furnish many lessons of instruction. A few of these I may be permitted just to touch on. May God write them on all our hearts!

1. And, First, how beautiful are the feet of those who are sent by the wise and gracious providence of God, to execute justice on earth, to defend the injured, and punish the wrongdoer! Are they not the ministers of God to us for good; the grand supporters of the public tranquillity; the patrons of innocence and virtue; the great security of all our temporal blessings? And does not every one of these represent, not only an earthly prince, but the Judge of the earth? Him whose "name is written upon his thigh, King of kings, and Lord of lords?" O that all these sons of the right hand of the Most High may be as holy as he is holy! wise with the wisdom that sitteth by his throne, like him who is the eternal Wisdom of the Father! no respecters of persons, as he is none; but rendering to every man according to his works; like him inflexibly, inexorably just, though pitiful and of tender mercy! So shall they be terrible indeed to them that do evil, as not bearing the sword in vain. So shall the laws of our land have their full use and due honor, and the throne of our King be still established in righteousness.

2. Ye truly honorable men, whom God and the King have commissioned, in a lower degree, to administer justice; may not ye be compared to those ministering spirits who will attend the Judge coming in the clouds? May you, like them, burn with love to God and man! May you love righteousness and hate iniquity! May ye all minister, in your several spheres (such honor hath God given you also to them that shall be heirs of salvation, and to the glory of your great sovereign! May ye remain the establishers of peace, the blessing and ornaments of your country, the protectors of a guilty land, the guardian angels of all that are round about you!

3. You, whose office it is to execute what is given you in charge by him before whom you stand; how nearly are you concerned to resemble those that stand before the face of the Son of Man, those servants of his that do his pleasure, and hearken to the voice of his words! Does it not highly import you, to be as uncorrupt as them? to approve yourselves the servants of God? to do justly, and love mercy? to do to all as ye would they should do to you? So shall that great Judge, under whose eye you continually stand, say to you also, "Well done, good and faithful servants: enter ye into the joy of your Lord!"

4. Suffer me to add a few words to all of you who are at this day present before the Lord. Should not you bear it in your minds all the day long, that a more awful day is coming? A large assembly this! But what is it to that which every eye will then behold, the general assembly of all the children of men that ever lived on the face of the whole earth? A few will stand at the judgement-seat this day, to be judged touching what shall be laid to their charge; and they are now reserved in prison, perhaps in chains, till they are brought forth to be tried and sentenced. But we shall all, I that speak and you that hear, "stand at the judgement-seat of Christ." And we are now reserved on this earth, which is not our home, in this prison of flesh and blood, perhaps many of us in chains of darkness too, till we are ordered to be brought forth. Here a man is questioned concerning one or two facts, which he is supposed to have committed: there we are to give an account of all our works, from the cradle to the grave; of all our words; of all our desires and tempers, all the thoughts and intents of our hearts; of all the use we have made of our various talents, whether of mind, body, or fortune, till God said, "Give an account of thy stewardship, for thou mayest be no longer steward." In this court, it is possible, some who are guilty may escape for want of evidence;

but there is no want of evidence in that court. All men, with whom you had the most secret intercourse, who were privy to all your designs and actions, are ready before your face. So are all the spirits of darkness, who inspired evil designs and assisted in the execution of them. So are all the angels of God; those eyes of the Lord, that run to and fro over all the earth, who watched over your soul, and labored for your good, so far as you would permit. So is your own conscience, a thousand witnesses in one, now no more capable of being either blinded or silenced, but constrained to know and to speak the naked truth, touching all your thoughts, and words, and actions. And is conscience as a thousand witnesses? - yea, but God is as a thousand consciences! O, who can stand before the face of the great God, even our Savior Jesus Christ!

See! See! He cometh! He maketh the clouds his chariots! He rideth upon the wings of the wind! A devouring fire goeth before him, and after him a flame burneth! See! He sitteth upon his throne, clothed with light as with a garment, arrayed with majesty and honor! Behold, his eyes are as a flame of fire, his voice as the sound of many waters!

How will ye escape? Will ye call to the mountains to fall, on you, the rocks to cover you? Alas, the mountains themselves, the rocks, the earth, the heavens, are just ready to flee away! Can ye prevent the sentence? Wherewith? With all the substance of thy house, with thousands of gold and, silver? Blind wretch! Thou camest naked from thy mother's womb, and more naked into eternity. Hear the Lord, the Judge! "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Joyful sound! How widely different from that voice which echoes, through the expanse of heaven, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels!" And who is he that can prevent or retard the full execution of either sentence? Vain hope! Lo, hell is moved from beneath to receive those who are ripe for destruction. And the everlasting doors lift up their heads, that the heirs of glory may come in!

5. "What manner of persons then ought we to be, in all holy conversation and godliness!" We know it cannot be long before the Lord will descend with the voice of the archangel, and the trumpet of God; when every one of us shall appear before him, and give account of his own works. "Wherefore, beloved, seeing ye look for these things," seeing ye know he will come and will not tarry, "be diligent, that ye may be found of him in peace, without spot and blameless." Why should ye not? Why should one of you be found on the left hand at his appearing? He willeth not that any should perish, but that all should come to repentance; by repentance, to faith in a bleeding Lord; by faith, to spotless love, to the full image of God renewed in the heart, and producing all holiness of conversation. Can you doubt of this, when you remember, the Judge of all is likewise the Savior of all? Hath he not bought you with his own blood, that ye might not perish, but have everlasting life? O make proof of his mercy, rather than his justice; of his love, rather than the thunder of his power! He is not far from every one of us; and he is now come, not to condemn, but to save the world he standeth in the midst! Sinner, doth he not now, even now, knock at the door of thy heart? O that thou mayest know, at least in this thy day, the things that belong unto thy peace! O that ye may now give yourselves to him who gave himself for you, in humble faith, in holy, active, patient love! So shall ye rejoice with exceeding joy in his day, when he cometh in the clouds of heaven.

The Means of Grace "Ye are gone away from mine ordinances, and have not kept them." Mal. 3:7. I. 1. But are there any ordinances now, since life and immortality were brought to light by the gospel? Are there, under the Christian dispensation, any means ordained of God, as the usual channels of his grace? This question could never have been proposed in the apostolical church, unless by one who openly avowed himself to be a Heathen; the whole body of Christians being agreed, that Christ had ordained certain outward means, for conveying his grace into the souls of men. Their constant practice set this beyond all dispute; for so long as "all that believed were together, and had all things common," (Acts 2:44, ) "they continued steadfastly in the teaching of the Apostles, and in the breaking of bread, and in prayers." (Acts 2:42.)

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

3. It is evident, in those who abused them thus, they did not conduce to the end for which they were ordained: Rather, the things which should have been for their health, were to them an occasion of falling. They were so far from receiving any blessing therein, that they only drew down a curse upon their head; so far from growing more heavenly in heart and life, that they were two-fold more the children of hell than before. Others, clearly perceiving that these means did not convey the grace of God to those children of the devil, began, from this particular case, to draw a general conclusion, - that they were not means of conveying the grace of God. 4. Yet the number of those who abused the ordinances of God, was far greater than of those who despised them, till certain men arose, not only of great understanding, (sometimes joined with considerable learning,) but who likewise appeared to be men of love, experimentally acquainted with true, inward religion. Some of these were burning and shining lights, persons famous in their generations, and such as had well deserved of the church of Christ, for standing in the gap against the overflowings of ungodliness.

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

5. Yet is it not strange, if some of these, being strongly convinced of that horrid profanation of the ordinances of God, which had spread itself over the whole church, and well nigh driven true religion out of the world, - in their fervent zeal for the glory of God, and the recovery of souls from that fatal delusion, - spake as if outward religion were absolutely nothing, as if it had no place in the religion of Christ. It is not surprising at all, if they should not always have expressed themselves with sufficient caution; so that unwary hearers might believe they condemned all outward means, as altogether unprofitable, and as not designed of God to be the ordinary channels of conveying his grace into the souls of men. Nay, it is not impossible, some of these holy men did, at length, themselves fall into this opinion; in particular those who, not by choice, but by the providence of God, were cut off from all these ordinances; perhaps wandering up and down, having no certain abiding-place, or dwelling in dens and caves of the earth. These, experiencing the grace of God in themselves, though they were deprived of all outward means, might infer that the same grace would be given to them who of set purpose abstained from them.

6. And experience shows how easily this notion spreads, and insinuates itself into the minds of men; especially of those who are throughly awakened out of the sleep of death, and begin to feel the weight of their sins a burden too heavy to be borne. These are usually impatient of their present state; and, trying every way to escape from it, they are always ready to catch at any new thing, any new proposal of ease or happiness. They have probably tried most outward means, and found no ease in them; it may be, more and more of remorse, and fear, and sorrow, and condemnation. It is easy, therefore, to persuade these, that it is better for them to abstain from all those means. They are already weary of striving (as it seems) in vain, of labouring in the fire; and are therefore glad of any pretence to cast aside that wherein their soul has no pleasure, to give over the painful strife, and sink down into an indolent inactivity. II. 1. In the following discourse, I propose to examine at large, whether there are any means of grace.

By "means of grace" I understand outward signs, words, or actions, ordained of God, and appointed for this end, to be the ordinary channels whereby he might convey to men, preventing, justifying, or sanctifying grace. I use this expression, means of grace, because I know none better; and because it has been generally used in the Christian church for many ages; - in particular by our own Church, which directs us to bless God both for the means of grace, and hope of glory; and teaches us, that a sacrament is "an outward sign of inward grace, and a means whereby we receive the same." The chief of these means are prayer, whether in secret or with the great congregation; searching the Scriptures; (which implies reading, hearing, and meditating thereon;) and receiving the Lord's Supper, eating bread and drinking wine in remembrance of Him: And these we believe to be ordained of God, as the ordinary channels of conveying his grace to the souls of men.

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

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

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

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

6. So little do they understand that great foundation of the whole Christian building, "By grace are ye saved:" Ye are saved from your sins, from the guilt and power thereof, ye are restored to the favour and image of God, not for any works, merits, or deservings of yours, but by the free grace, the mere mercy of God, through the merits of his well-beloved Son: Ye are thus saved, not by any power, wisdom, or strength, which is in you, or in any other creature; but merely through the grace or power of the Holy Ghost, which worketh all in all. 7. But the main question remains: "We know this salvation is the gift and the work of God; but how (may one say who is convinced he hath it not) may I attain thereto?" If you say, "Believe, and thou shalt be saved!" he answers, "True; but how shall I believe?" You reply, "Wait upon God." "Well; but how am I to wait? In the means of grace, or out of them? Am I to wait for the grace of God which bringeth salvation, by using these means, or by laying them aside?"

8. It cannot possibly be conceived, that the word of God should give no direction in so important a point; or, that the Son of God, who came down from heaven for us men and for our salvation, should have left us undetermined with regard to a question wherein our salvation is so nearly concerned. And, in fact, he hath not left us undetermined; he hath shown us the way wherein we should go. We have only to consult the oracles of God; to inquire what is written there; and, if we simply abide by their decision, there can no possible doubt remain. III. 1. According to this, according to the decision of holy writ all who desire the grace of God are to wait for it in the means which he hath ordained; in using, not in laying them aside.

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

2. That no doubt might remain, our Lord labours this point in a more peculiar manner. He appeals to every man's own heart: "What man is there of you, who, if his son ask bread, will give him a stone? Or, if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven," the Father of angels and men, the Father of the spirits of all flesh, "give good things to them that ask him?" (Matt. 7:9-11.) Or, as he expresses himself on another occasion, including all good things in one, "How much more shall your heavenly Father give the Holy Spirit to them that ask him?" (Luke 11:13.) It should be particularly observed here, that the persons directed to ask had not then received the Holy Spirit: Nevertheless our Lord directs them to use this means, and promises that it should be effectual; that upon asking they should receive the Holy Spirit, from him whose mercy is over all his wor! ! ks.

3. The absolute necessity of using this means, if we would receive any gift from God, yet farther appears from that remarkable passage which immediately precedes these words: "And he said unto them," whom he had just been teaching how to pray, "Which of you shall have a friend, and shall go unto him at midnight, and shall say unto him, Friend, lend me three loaves: And he from within shall answer, Trouble me not; I cannot rise and give thee. I say unto you, though he will not rise and give him, because he is his friend, yet because of his importunity, he will rise, and give him as many as he needeth. And I say unto you, Ask, and it shall be given you." (Luke 11:5, 7-9.) "Though he will not give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth." How could our blessed Lord more plainly declare, that we may receive of God, by this means, by importunately asking, what otherwise we should not receive at all?

4. "He spake also another parable, to this end, that men ought always to pray, and not to faint," till through this means they should receive of God whatsoever petition they asked of him: "There was in a city a judge which feared not God, neither regarded man. And there was a widow in that city, and she came unto him, saying, Avenge me of my adversary. And he would not for a while; but afterward he said within himself, Though I fear not God, nor regard man, yet because this widow troubleth me, I will avenge her, lest, by her continual coming, she weary me." (Luke 18:1-5.) The application of this our Lord himself hath made: "Hear what the unjust judge saith!" Because she continues to ask, because she will take no denial, therefore I will avenge her. "And shall not God avenge his own elect, which cry day and night unto him? I tell you he will avenge them speedily," if they pray and faint not.

5. A direction, equally full and express, to wait for the blessings of God in private prayer, together with a positive promise, that, by this means, we shall obtain the request of our lips, he hath given us in those well-known words: "Enter into thy closet, and, when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly." (Matt. 6:6.) 6. If it be possible for any direction to be more clear, it is that which God hath given us by the Apostle, with regard to prayer of every kind, public or private, and the blessing annexed thereto: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally," (if they ask; otherwise "ye have not, because ye ask not," (James 4:2, ) "and upbraideth not; and it shall be given him." (James 1:5).

If it be objected, "But this is no direction to unbelievers; to them who know not the pardoning grace of God: For the Apostle adds, But let him ask in faith;' otherwise, let him not think that he shall receive any thing of the Lord:'" I answer, The meaning of the word faith, in this place, is fixed by the Apostle himself, as if it were on purpose to obviate this objection, in the following: "Let him ask in faith, nothing wavering," nothing doubting,meden dikrinomenos. Not doubting but God heareth his prayer, and will fulfil the desire of his heart. The gross, blasphemous absurdity of supposing faith, in this place, to be taken in the full Christian meaning, appears hence: It is supposing the holy Ghost to direct a man who knows he has not faith, (which is here termed wisdom,) to ask it of God, with a positive promise that it shall be given him; and then immediately to subjoin, that it shall not be given him, unless he have it before he asks for it! But who can bear such a supposition? From this scripture, therefore, as well as those cited above, we must infer, that all who desire the grace of God are to wait for it in the way of prayer.

7. Secondly. All who desire the grace of God are to wait for it in searching the Scriptures. our Lords direction, with regard to the use of this means, is likewise plain and clear. Search the Scriptures, saith he to the unbelieving Jews, for they testify of me. (John 5:39.) And for this very end did he direct them to search the Scriptures, that they might believe in him. The objection, that "this is not a command, but only an assertion, that they did search the Scriptures," is shamelessly false. I desire those who urge it, to let us know how a command can be more clearly expressed, than in those terms, ereunate tas graphas. It is as peremptory as so many words can make it. And what a blessing from God attends the use of this means, appears from what is recorded concerning the Bereans; who, after hearing St. Paul, "searched the Scriptures daily, whether those things were so. Therefore many of them believed;" found the grace of God, in the way which he had ordained. (Acts 17:11, 12.)

It is probable, indeed, that in some of those who had "received the word with all readiness of mind," "faith came," as the same Apostle speaks, "by hearing," and was only confirmed by reading the Scriptures: But it was observed above, that under the general term of searching the Scriptures, both hearing, reading, and meditating are contained. 8. And that this is a means whereby God not only gives, but also confirms and increases, true wisdom, we learn from the words of St. Paul to Timothy: "From a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus." (2 Tim. 3:15.) The same truth (namely, that this is the great means God has ordained for conveying his manifold grace to man) is delivered, in the fullest manner that can be conceived, in the words which immediately follow: "All Scripture is given by inspiration of God;" consequently, all Scripture is infallibly true; "and is profitable for doctrine, for reproof, for correction, for instruction in righteousness;" to the end "that the man of God may be perfect, throughly furnished unto all good works." (2 Tim. 3:16, 17.)

9. It should be observed, that this is spoken primarily and directly of the Scriptures which Timothy had known from a child; which must have been those of the old Testament, for the New was not then wrote. how far then was St. Paul (though he was "not a whit behind the very chief of the Apostles," nor, therefore, I presume, behind any man now upon earth) from making light of the old Testament! Behold this, lest ye one day "wonder and perish," ye who make so small account of one half of the oracles of God! Yea, and that half of which the Holy Ghost expressly declares, that it is "profitable," as a means ordained of God, for this very thing, "for doctrine, for reproof, for correction, for instruction in righteousness;" to the end, "the man of God may be perfect, throughly furnished unto all good works."

10. Nor is this profitable only for the men of God, for those who walk already in the light of his countenance; but also for those who are yet in darkness, seeking him whom they know not. Thus St. Peter, "We have also a more sure word of prophecy:" Literally, "And we have the prophetic word more sure;" Kai echomen bebaioteron ton prophetikon logon, confirmed by our being eye-witnesses of his Majesty, and hearing the voice which came from the excellent glory; unto which prophetic word; so he styles the holy Scriptures - ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the Day-star arise in your hearts. (2 Peter 1:19.) Let all, therefore, who desire that day to dawn upon their hearts, wait for it in searching the Scriptures.

11. Thirdly. All who desire an increase of the grace of God are to wait for it in partaking of the Lords Supper: For this also is a direction himself hath given. "The same night in which he was betrayed, he took bread, and brake it, and said, Take, eat; this is my body;" that is, the sacred sign of my body: "This do in remembrance of me." Likewise, "he took the cup, saying, This cup is the new testament," or covenant, "in my blood;" the sacred sign of that covenant; "this do ye in remembrance of me." "For as often as ye eat this bread, and drink this cup, ye do show forth the Lords death till he come:" (1 Cor. 11:23) Ye openly exhibit the same by, these visible signs, before God, and angels, and men; ye manifest your solemn remembrance of his death, till he cometh in the clouds of heaven. only "let a man" first "examine himself," whether he understand the nature and design of this holy institution, and whether he really desire to be himself made conformable to the death of Christ; and so, nothing doubting, "let him eat of that bread, and drink of that cup." (1 Cor. 11:28.)

Here, then, the direction first given by our Lord is expressly repeated by the Apostle: "Let him eat; let him drink;" esthieto, pineto, both in the imperative mood;) words not implying a bare permission only, but a clear, explicit command; a command to all those either who already are filled with peace and joy in believing, or who can truly say, "The remembrance of our sins is grievous unto us, the burden of them is intolerable." 12. And that this is also an ordinary, stated means of receiving the grace of God, is evident from those words of the Apostle, which occur in the preceding chapter: "The cup of blessing which we bless, is it not the communion," or communication, "of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (1 Cor. 10:16.) Is not the eating of that bread, and the drinking of that cup, the outward, visible means, whereby God conveys into our souls all that spiritual grace, that righteousness, and peace, and joy in the Holy Ghost, which were purchased by the body of Christ once broken and the blood of Christ once shed for us? Let all, therefore, who truly desire the grace of God, eat of that bread, and drink of that cup.

IV. 1. But as plainly as God hath pointed out the way wherein he will be inquired after, innumerable are the objections which men, wise in their own eyes, have, from time to time, raised against it. It may be needful to consider a few of these; not because they are of weight in themselves, but because they have so often been used, especially of late years, to turn the lame out of the way; yea, to trouble and subvert those who did run well, till Satan appeared as an angel of light. The first and chief of these is, "You cannot use these means (as you call them) without trusting in them." I pray, where is this written? I expect you should show me plain Scripture for your assertion: Otherwise I dare not receive it; because I am not convinced that you are wiser than God. If it really had been as you assert, it is certain Christ must have known it. And if he had known it, he would surely have warned us; he would have revealed it long ago. Therefore, because he has not, because there is no tittle of this in the whole revelation of Jesus Christ, I am as fully assured your assertion is false, as that this revelation is of God.

"However, leave them off for a short time, to see whether you trusted in them or no." So I am to disobey God, in order to know whether I trust in obeying him! And do you avow this advice? Do you deliberately teach to "do evil, that good may come?" O tremble at the sentence of God against such teachers! Their "damnation is just." "Nay, if you are troubled when you leave them off, it is plain you trusted in them." By no means. If I am troubled when I wilfully disobey God, it is plain his Spirit is still striving with me; but if I am not troubled at wilful sin, it is plain I am given up to a reprobate mind.

But what do you mean by "trusting in them?" - looking for the blessing of God therein? believing, that if I wait in this way, I shall attain what otherwise I should not? So I do. And so I will, God being my helper, even to my life's end. By the grace of God I will thus trust in them, till the day of my death; that is, I will believe, that whatever God hath promised, he is faithful also to perform. And seeing he hath promised to bless me in this way, I trust it shall be according to his word. 2. It has been, Secondly, objected, "This is seeking salvation by works." Do you know the meaning of the expression you use? What is seeking salvation by works? In the writings of St. Paul, it means, either seeking to be saved by observing the ritual works of the Mosaic law; or expecting salvation for the sake of our own works, by the merit of our own righteousness. But how is either of these implied in my waiting in the way God has ordained, and expecting that he will meet me there, because he has promised so to do?

I do expect that he will fulfil his word, that he will meet and bless me in this way. Yet not for the sake of any works which I have done, nor for the merit of my righteousness; but merely through the merits, and sufferings, and love of his Son, in whom he is always well pleased. 3. It has been vehemently objected, Thirdly, "that Christ is the only means of grace." I answer, this is mere playing upon words. Explain your term, and the objection vanishes away. When we say, "Prayer is a means of grace," we understand a channel through which the grace of God is conveyed. When you say, "Christ is the means of grace," you understand the sole price and purchaser of it; or, that "no man cometh unto the Father, but through him." And who denies it? But this is utterly wide of the question.

4. "But does not the Scripture" (it has been objected, Fourthly) "direct us to wait for salvation? Does not David say, My soul waiteth upon God, for of him cometh my salvation?' And does not Isaiah teach us the same thing, saying, O Lord, we have waited for thee?'" All this cannot be denied. Seeing it is the gift of God, we are undoubtedly to wait on him for salvation. But how shall we wait? If God himself has appointed a way, can you find a better way of waiting for him? But that he hath appointed a way hath been shown at large, and also what that way is. The very words of the Prophet, which you cite, put this out of the question. For the whole sentence runs thus: - "In the way of thy judgments," or ordinances, "O Lord, have we waited for thee." (Isaiah 26:8.) And in the very same way did David wait, as his own words abundantly testify: "I have waited for thy saving health, O Lord, and have kept thy law. Teach me, O Lord, the way of thy statutes, and I sha! ! ll to keep it unto the end." 5. "Yea," say some, "but God has appointed another way. - Stand still, and see the salvation of God.'"

Let us examine the Scriptures to which you refer. The first of them, with the context, runs thus: - "And when Pharaoh drew nigh, the children of Israel lifted up their eyes; and they were sore afraid. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? And Moses said unto the people, Fear ye not; stand still, and see the salvation of the Lord. And the Lord said unto Moses, Speak unto the children of Israel that they go forward. But lift thou up thy rod, and stretch out thine hand over the sea, and divide it. And the children of Israel shall go on dry ground through the midst of the sea." (Exod. 14:10) This was the salvation of God, which they stood still to see, by marching forward with all their might!

The other passage, wherein this expression occurs stands thus: "There came some that told Jehoshaphat, saying, There cometh a great multitude against thee, from beyond the sea. And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. And Judah gathered themselves together to ask help of the Lord: Even out of all the cities they came to seek the Lord. And Jehoshaphat stood in the congregation, in the house of the Lord. - Then upon Jahaziel came the Spirit of the Lord. And he said, Be not dismayed by reason of this great multitude. To-morrow go ye down against them: Ye shall not need to fight in this battle. Set yourselves: Stand ye still, and see the salvation of the Lord. And they rose early in the morning, and went forth. And when they began to sing and to praise, the Lord set ambushments against the children of Moab, Ammon, and mount Seir: - and everyone helped to destroy another." (2 Chron. 20:2) Such was the salvation which the children of Judah saw. But how does all this prove, that we ought not to wait for the grace of God in the means which he hath ordained?

6. I shall mention but one objection more, which, indeed, does not properly belong to this head: Nevertheless, because it has been so frequently urged, I may not wholly pass it by. "Does not St. Paul say, If ye be dead with Christ, why are ye subject to ordinances?' (Col. 2:20.) Therefore a Christian, one that is dead with Christ, need not use the ordinances any more." So you say, "If I am a Christian, I am not subject to the ordinances of Christ!" Surely, by the absurdity of this, you must see at the first glance, that the ordinances here mentioned cannot be the ordinances of Christ: That they must needs be the Jeish ordinances, to which it is certain a Christian is no longer subject. And the same undeniably appears from the words immediately following, "Touch not, taste not, handle not;" all evidently referring to the ancient ordinances of the Jewish law. So that this objection is the weakest of all. And, in spite of all, that great truth must stand unshaken; - that all who desire the grace of God, are to wait for it in the means which he hath ordained.

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

With regard to the former, we may observe, there is a kind of order, wherein God himself is generally pleased to use these means in bringing a sinner to salvation. A stupid, senseless wretch is going on in his own way, not having God in all his thoughts, when God comes upon him unawares, perhaps by an awakening sermon or conversation, perhaps by some awful providence, or, it may be, an immediate stroke of his convincing Spirit, without any outward means at all. Having now a desire to flee from the wrath to come, he purposely goes to hear how it may be done. If he finds a preacher who speaks to the heart, he is amazed, and begins searching the Scriptures, whether these things are so? The more he hears and reads, the more convinced he is; and the more he meditates thereon day and night. Perhaps he finds some other book which explains and enforces what he has heard and read in Scripture. And by all these means, the arrows of conviction sink deeper into his! ! soul. He begins also to talk of the things of God, which are ever uppermost in his thoughts; yea, and to talk with God; to pray to him; although, through fear and shame, he scarce knows what to say. But whether he can speak or no, he cannot but pray, were it only in "groans which cannot be uttered." Yet, being in doubt, whether "the high and lofty One that inhabiteth eternity" will regard such a sinner as him, he wants to pray with those who know God, with the faithful, in the great congregation.

But here he observes others go up to the table of the Lord. He considers, "Christ has said, Do this!' How is it that I do not? I am too great a sinner. I am not fit. I am not worthy." After struggling with these scruples a while, he breaks through. And thus he continues in God's way, in hearing, reading, meditating, praying, and partaking of the Lord's Supper, till God, in the manner that pleases him, speaks to his heart, "Thy faith hath saved thee. Go in peace."

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

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

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

Secondly. Before you use any means, let it be deeply impressed on your soul; - there is no power in this. It is, in itself, a poor, dead, empty thing: Separate from God, it is a dry leaf, a shadow. Neither is there any merit in my using this; nothing intrinsically pleasing to God; nothing whereby I deserve any favour at his hands, no, not a drop of water to cool my tongue. But, because God bids, therefore I do; because he directs me to wait in this way, therefore here I wait for his free mercy, whereof cometh my salvation. Settle this in your heart, that the opus operatum, the mere work done, profiteth nothing; that there is no power to save, but in the Spirit of God, no merit, but in the blood of Christ; that, consequently, even what God ordains, conveys no grace to the soul, if you trust not in Him alone. On the other hand, he that does truly trust in Him, cannot fall short of the grace of God, even though he were cut off from every outward ordinance, though he were shut up in the centre of the earth.

Thirdly. In using all means, seek God alone. In and through every outward thing, look singly to the power of his Spirit; and the merits of his Son. Beware you do not stick in the work itself; if you do, it is all lost labour. Nothing short of God can satisfy your soul. Therefore, eye him in all, through all, and above all. Remember also, to use all means, as means; as ordained, not for their own sake, but in order to the renewal of your soul in righteousness and true holiness. If, therefore, they actually tend to this, well; but if not, they are dung and dross.

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

The Circumcision of the Heart "Circumcision is that of the heart, in the spirit, and not in the letter." Romans 2:29. 1. It is the melancholy 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 significance left. He "receiveth not the" word "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 one 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 inquire, wherein this circumcision of the heart consists; and, Secondly, to mention some reflections that naturally arise from such an inquiry.

I. 1. I am, First, to inquire, wherein that circumcision of the 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 spirit 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 perfection, 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 "honor 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 form the beginning." And even as to those who are not of the world; thought he would choose, 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 the 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," reasoning, "and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ."