Chapter I: Part 1

THE
WORKS
OF THE
Rev. JOHN WESLEY, M. A.

┌────────────────────────────────────────────────────────────────┐
│ │
│ Transcriber’s Notes │
│ │
│ │
│ Punctuation has been standardized. │
│ │
│ The concluding Table of Contents, has been moved to the front │
│ of the book to make it more useable. │
│ │
│ The author has used an asterisk (*) to indicate passages he │
│ considers most worthy of attention. │
│ │
│ The text occasionally shows quotations within quotations, │
│ all set off by double quotes. The inner quotations have been │
│ changed to single quotes for improved readability. │
│ │
│ Characters in small caps have been replaced by all caps. │
│ │
│ Non-printable characteristics have been given the following │
│ transliteration: │
│ Italic text: --> _text_ │
│ Emphasized text --> |text| │
│ │
│ This book was written in a period when many words had │
│ not become standardized in their spelling. Words may have │
│ multiple spelling variations or inconsistent hyphenation in │
│ the text. These have been left unchanged unless indicated │
│ with a Transcriber’s Note. │
│ │
│ The symbol ‘‡’ indicates the description in parenthesis has │
│ been added to an illustration. This may be needed if there │
│ is no caption or if the caption does not describe the image │
│ adequately. │
│ │
│ Footnotes are identified in the text with a number in │
│ brackets [2] and have been accumulated in a single section │
│ at the end of the text. All footnote anchors have been moved │
│ to the end of the reference passage for consistency. │
│ │
│ Transcriber’s Notes are used when making corrections to the │
│ text or to provide additional information for the modern │
│ reader. These notes are identified in the text by a ♦ symbol, │
│ and are accumulated in a single section at the end of the │
│ book. │
└────────────────────────────────────────────────────────────────┘

THE
WORKS
OF THE
Rev. JOHN WESLEY, M. A.

Late Fellow of _Lincoln-College_, OXFORD.

VOLUME I.

BRISTOL:
Printed by WILLIAM PINE, in _Wine-Street_.

MDCCLXXI.

THE
CONTENTS
Of the FIRST VOLUME.

SERMONS on several Occasions.

SERMON I.

Salvation by Faith.

Ephes. ii. 8. _By grace ye are saved through faith._

SERMON II.

The Almost Christian.

Acts xxvi. 28. _Almost thou persuadest me to be a Christian._

SERMON III.

Ephes. v. 14. _Awake thou that sleepest, and arise from the dead,
and Christ shall give thee light._

SERMON IV.

Scriptural Christianity.

Acts iv. 31. _And they were all filled with the Holy Ghost._

SERMON V.

Justification by Faith.

Rom. iv. 5. _To him that worketh not but believeth on him
that justifieth the ungodly, his faith is counted to him for
righteousness._

SERMON VI.

The Righteousness of Faith.

Rom. x. 5, 6, 7, 8. _Moses describeth the righteousness which is
of the law, that the man which doeth those things shall live by
them._

_But the righteousness which is of faith speaketh on this wise.
Say not in thine heart, who shall ascend into heaven? That is, to
bring Christ down from above:_

_Or who shall descend into the deep? That is, to bring Christ again
from the dead._

_But what saith it? The word is nigh thee, even in thy mouth and in
thy heart; that is the word of faith, which we preach._

SERMON VII.

Mark i. 15. _The kingdom of God is at hand: repent ye, and believe
the gospel._

SERMON VIII.

The First-Fruits of the Spirit.

Rom. viii. 1. _There is therefore now no condemnation to them which
are in Christ Jesus, who walk not after the flesh, but after the
Spirit._

SERMON IX.

The Spirit of Bondage and of Adoption.

Rom. viii. 15. _Ye have not received the Spirit of bondage again
unto fear: but ye have received the Spirit of adoption, whereby
we cry, Abba, Father._

SERMON X. and XI.

The Witness of the Spirit.

Rom. viii. 16. _The Spirit itself beareth witness with our spirit,
that we are the children of God._

SERMON XII.

The Witness of our own Spirit.

2 Cor. i. 12. _This is our rejoicing, the testimony of our
conscience, that in simplicity, and godly sincerity, not
with fleshly wisdom, but by the grace of God; we have had our
conversation in the world._

SERMON XIII.

On Sin in Believers.

2 Cor. v. 17. _If any man be in Christ he is a new creature._

SERMON XIV.

The Repentance of Believers.

Mark i. 15. _Repent and believe the gospel._

SERMON XV.

The Great Assize.

Rom. xiv. 10. _We shall all stand before the judgment seat of
Christ._

SERMON XVI.

The Means of Grace.

Malachi iii. 7. _Ye are gone away from mine ordinances, and have
not kept them._

Illustration: (‡ decoration)

SERMONS ON SEVERAL OCCASIONS.

To the READER.

1. I HAVE had a desire for several years, if God should spare me a little longer, to print in one collection, all that I had before published in separate tracts. (I mean all the PROSE, except the _Notes on the Bible_, the _System of Philosophy_, the _Christian Library_, and the _Books_ which were designed for the use of _Kingswood School_.) These I wanted to see printed together; but on a better paper, and with a little larger print than before.

2. I wanted to methodize these tracts, to range them under proper heads, placing those together which were on similar subjects, and in such order, that one might illustrate another. This it is easy to see may be of use to the serious reader, who will then readily observe, that there is scarce any subject of importance, either in practical or controversial divinity, which is not treated of more or less, either professedly or occasionally.

3. But a far more necessary work than that of methodizing was the correcting them. The correcting barely the errors of the press, is of much more consequence than I had conceived, till I began to read them over with much more attention than I had done before. These in many places were such as not only obscured, but wholly destroyed the sense; and frequently to such a degree, that it would have been impossible for any but me to restore it, neither could I do it myself in several places, without long consideration; the word inserted having little or no resemblance to that which I had used.

4. But as necessary as these corrections were, there were others of a different kind, which were more necessary still. In revising what I had wrote on so many various subjects and occasions, and for so long a course of years, I found cause for not only rational or verbal corrections, but frequently for correcting the sense also. I am the more concerned to do this, because none but myself has a right to do it. Accordingly I have altered many words or sentences; many others I have omitted, and in various parts I have added more or less as I judged the subject required: So that in this edition, I present to serious and candid men, my last and maturest thoughts: agreeable, I hope, to Scripture, Reason, and Christian Antiquity.

5. It may be needful to mention one thing more, because it is a little out of the common way. In the extract from Milton’s Paradise Lost, and in that from Dr. Young’s Night Thoughts, I placed a mark before those passages, which I judged were most worthy of the reader’s notice; the same thing I have taken the liberty to do, throughout the ensuing volumes: Many will be glad of such an help; tho’ still, every man has a right to judge for himself, particularly in matters of religion, because every man must give an account of himself to God.

JOHN WESLEY.

MARCH 1771.

THE PREFACE.

_THE following Sermons contain the substance of what I have been preaching, for between eight and nine years last past. During that time I have frequently spoken in public, on every subject in the ensuing collection: and I am not conscious, that there is any one point of doctrine, on which I am accustomed to speak in public, which is not here, incidentally, if not professedly, laid before every Christian reader. Every serious man, who peruses these, will therefore see in the clearest manner, what these doctrines are, which I embrace and teach, as the essentials of true religion._

2. _But I am throughly sensible, these are not proposed, in such a manner as some may expect. Nothing here appears in an elaborate, elegant or oratorical dress. If it had been my desire or design to write thus, my leisure would not permit. But in truth I at present designed nothing less; for I now write (as I generally speak) |ad populum|: to the bulk of mankind, to those who neither relish nor understand the art of speaking; but who notwithstanding are competent judges of those truths, which are necessary to present and future happiness. I mention this, that curious readers may spare themselves the labour, of seeking for what they will not find._

3. _I design plain truth for plain people. Therefore of set purpose I abstain from all nice and philosophical speculations, from all perplext and intricate reasonings; and as far as possible, from even the shew of learning, unless in sometimes citing the original scripture. I labour to avoid all words which are not easy to be understood, all which are not used in common life: and in particular, those kind of technical terms, that so frequently occur in bodies of divinity, those modes of speaking which men of reading are intimately acquainted with, but which to common people are an unknown tongue. Yet I am not assured, that I do not sometimes slide into them unawares: it is so extremely natural to imagine, that a word which is familiar to ourselves, is so to all the world._

4. _Nay, my design is, in some sense to forget all that ever I have read in my life. I mean to speak, in the general, as if I had never read one author, antient or modern (always excepting the inspired.) I am persuaded, that on the one hand, this may be a means of enabling me more clearly to express the sentiments of my heart, while I simply follow the chain of my own thoughts, without intangling myself with those of other men: and that, on the other, I shall come with fewer weights upon my mind, with less of prejudice and prepossession, either to search for myself, or to deliver to others, the naked truths of the gospel._

5. _To candid, reasonable men, I am not afraid to lay open what have been the inmost thoughts of my heart. I have thought, * ♦“I am a creature of a day, passing thro’ life, as an arrow thro’ the air. I am a spirit, come from God, and returning to God: just hovering over the great gulph; till a few moments hence, I am no more seen; I drop into an unchangeable eternity! I want to know one thing, the way to heaven: how to land safe on that happy shore. God himself has condescended to teach the way; for this very end he came from heaven. He hath written it down in a book. O give me that book! At any price, give me the book of God! I have it: here is knowledge enough for me. Let me be |Homo unius libri|. Here then I am, far from the busy ways of men. I sit down alone: only God is here. In his presence I open, I read his book; for this end, to find the way to heaven. Is there a doubt concerning the meaning of what I read? Does any thing appear dark or intricate? I lift up my heart to the Father of lights. “Lord, is it not thy word, |If any man lack wisdom, let him ask of God|? Thou |givest liberally and upbraidest not|. Thou hast said, |If any be willing to do thy will, he shall know|. I am willing to do. Let me know thy will.” I then search after and consider parallel passages of scripture, |comparing spiritual things with spiritual|. I meditate thereon, with all the attention and earnestness of which my mind is capable. If any doubt still remains, I consult those who are experienced in the things of God: and then, the writings whereby being dead, they yet speak. And what I thus learn, that I teach._

6. _I have accordingly set down in the following Sermons, what I find in the Bible concerning the way to heaven; with a view to distinguish this way of God, from all those which are the inventions of men. I have endeavoured to describe the true, the scriptural, experimental religion, so as to omit nothing which is a real part thereof, and to add nothing thereto which is not. And herein it is more especially my desire, first, to guard those who are just setting their faces toward heaven, (and who having little acquaintance with the things of God, are the more liable to be turned out of the way) from formality, from mere outside religion, which has almost driven heart-religion out of the world: and secondly, to warn those who know the religion of the heart, the faith which worketh by love, lest at any time they make void the law thro’ faith, and so fall back into the snare of the devil._

7. _By the advice and at the request of some of my friends, I have prefixt to the other sermons contained in this volume, three sermons of my own and one of my Brother’s, preached before the University of |Oxford|. My design required some discourses on those heads. And I preferred these before any others, as being a stronger answer than any which can be drawn up now, to those who have frequently asserted, “That we have changed our doctrine of late, and do not preach now, what we did some years ago.” Any man of understanding may now judge for himself, when he has compared the latter with the former sermons._

8. _But some may say, I have mistaken the way myself, altho’ I take upon me to teach it to others. It is probable, many will think this, and it is very possible, that I have. But I trust, whereinsoever I have mistaken, my mind is open to conviction. I sincerely desire to be better informed. I say to God and man, “What I know not, teach thou me!”_

9. * _Are you persuaded, you see more clearly than me? It is not unlikely that you may. Then, treat me, as you would desire to be treated yourself upon a change of circumstances. Point me out a better way than I have yet known. Shew me it is so, by plain proof of scripture. And if I linger in the path I have been accustomed to tread, and am therefore unwilling to leave, labour with me a little, take me by the hand, and lead me as I am able to bear. But be not displeased if I intreat you, not to beat me down, in order to quicken my pace: I can go but feebly and slowly at best; then, I should not be able to go at all. May I not request of you further, not to give me hard names, in order to bring me into the right way? Suppose I was ever so much in the wrong, I doubt this would not set me right. Rather, it would make me run so much the farther from you, and so get more and more out of the way._

10. * _Nay, perhaps, if you are angry, so shall I be too; and then there will be small hopes of finding the truth. If once anger arise, ἠΰτε καπνός (as |Homer| somewhere expresses it) this smoke will so dim the eyes of my soul, that I shall be able to see nothing clearly. For God’s sake, if it be possible to avoid it, let us not provoke one another to wrath. Let us not kindle in each other this fire of hell; much less, blow it up into a flame. If we could discern truth by that dreadful light, would it not be loss rather than gain? For how far is love, even with many wrong opinions, to be preferred before truth itself without love? We may die without the knowledge of many truths, and yet be carried into |Abraham’s| bosom. But if we die without love, what will knowledge avail? Just as much as it avails the devil and his angels!_

_The God of love forbid we should ever make the trial! May he prepare us for the knowledge of all truth, by filling our hearts with all his love, and with all joy and peace in believing._

SERMON I.[1]

SALVATION BY FAITH.

EPHES. ii. 8.

_By grace ye are saved through faith._

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

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

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

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

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

II. What is the salvation which is through faith?

III. How we may answer some objections.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

III. The first usual objection to this is,

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

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

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

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

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

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

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

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

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

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

SERMON II.[2]

THE ALMOST CHRISTIAN.

ACTS xxvi. 28.

_Almost thou persuadest me to be a Christian._

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

_First_, What is implied in being _almost_,

_Secondly_, What, in being _altogether a Christian_.

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

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

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

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

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

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

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

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

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

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

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

_Non pasces in cruce corvos_,[4]

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

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

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

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

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

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

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