Chapter I: Part 1

The Works of the
Rev. JOHN WESLEY, M.A.

VOLUME III.

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

Late Fellow of _Lincoln-College_, OXFORD.

VOLUME III.

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

THE
CONTENTS
Of the THIRD VOLUME.

SERMONS on several Occasions.

SERMON XXXI.
Upon our Lord’s Sermon on the Mount.

DISCOURSE XI.
Matt. vii. 13‒14.

SERMON XXXII.
Upon our Lord’s Sermon on the Mount.

DISCOURSE XII.
Matt. vii. 15‒20.

SERMON XXXIII.
Upon our Lord’s Sermon on the Mount.

DISCOURSE XIII.
Matt. vii. 21‒27.

SERMON XXXIV.
The Origin, Nature, Property, and Use of the Law.

Rom. vii. 12. _Wherefore the law is holy, and the commandment
holy, and just and good._

SERMON XXXV.
The Law established thro’ faith.

DISCOURSE I.
Rom. iii. 31. _Do we then make void the law thro’ faith? God
forbid. Yea, we establish the law._

SERMON XXXVI.
The Law established thro’ faith.

DISCOURSE II.
Rom. iii. 31.

SERMON XXXVII.
The Nature of Enthusiasm.

Acts xxvi. 24. _And Festus said with a loud voice, Paul, Thou art
beside thyself._

SERMON XXXVIII.
A Caution against Bigotry.

Mark ix. 38, 39. _And John answered him saying, Master, we saw
one casting out devils in thy name, and we forbad him, because
he followeth not us. And Jesus said, Forbid him not._

SERMON XXXIX.
Catholic Spirit.

2 Kings x. 15. _And when he was departed thence, he lighted on_
Jehonadab, _the son of_ Rechab _coming to meet him. And he
said, Is thine heart right as my heart is with thy heart? And_
Jehonadab _answered, It is. If it be, give me thine hand._

SERMON XL.
Christian Perfection.

Phil. iii. 12. _Not as tho’ I had already attained, either were
already perfect._

THE PROMISE of SANCTIFICATION.
EZEK. xxxvi. 25, &c.

By the Rev. Mr. CHARLES WESLEY.

SERMON XLI.
Wandering Thoughts.

2 Cor. x. 4. _Bringing into captivity every thought to the
obedience of Christ._

SERMON XLII.
Satan’s Devices.

2 Cor. ii. 11. _We are not ignorant of his devices._

SERMON XLIII.
The Scripture Way of Salvation.

Eph. ii. 8. _Ye are saved thro’ faith._

SERMON XLIV.
Original Sin.

Gen. vi. 5. _And God saw that the wickedness of man was great in
the earth, and that every imagination of the thoughts of his
heart was only evil continually._

SERMON XLV.
The New Birth.

John iii. 7. _Ye must be born again._

SERMON XLVI.
The Wilderness State.

John xvi. 22. _Ye now have sorrow: but I will see you again, and
your heart shall rejoice, and your joy no man taketh from you._

SERMON XLVII.

1 Pet. i. 6. _Now for a season, if need be, ye are in heaviness
through manifold temptations._

Illustration: (‡ decoration)

SERMON XXXI.

UPON OUR LORD’S SERMON ON THE MOUNT.

DISCOURSE XI.
MATT. vii. 13, 14.

_Enter ye in at the strait gate; for wide is the gate, and broad
is the way which leadeth to destruction, and many there be
which go in thereat:

Because strait is the gate, and narrow is the way which leadeth
unto life, and few there be that find it._

1. OUR Lord having warned us of the dangers, which easily beset us at our first entrance upon real religion, the hindrances which naturally arise from within, from the wickedness of our own hearts: now proceeds to apprize us of the hindrances from without, particularly ill example and ill advice. By one or the other of these, thousands who once ran well, have drawn back unto perdition: yea, many of those who were not novices in religion, who had made some progress in righteousness. His caution therefore against these, he presses upon us, with all possible earnestness, and repeats again and again, in variety of expressions, lest by any means we should let it slip. Thus, effectually to guard us against the former, _Enter ye in_, saith he, _at the strait gate: for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: because strait is the gate and narrow is the way which leadeth unto life, and few there be that find it_. To secure us from the latter, _beware_, saith he, _of false prophets_. We shall at present consider the former only.

2. _Enter ye in_, saith our blessed Lord, _at the strait gate; for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it_.

3. In these words we may observe, first, The inseparable properties of the way to hell: _Wide is the gate, broad the way that leadeth to destruction, and many there be that go in thereat_: secondly, the inseparable properties of the way to heaven: _Strait is that gate, and few there be that find it_: thirdly, a serious exhortation grounded thereon, _Enter ye in at the strait gate_.

I. 1. We may observe, first, The inseparable properties of the way to hell: _Wide is the gate and broad is the way, that leadeth to destruction, and many there be that go in thereat_.

Wide indeed is the gate, and broad the way that leadeth to destruction. For sin is the gate of hell, and wickedness the way to destruction. And how wide a gate is that of sin? How broad is the way of wickedness! The _commandment_ of God _is exceeding broad_, as extending not only to all our actions, but to every word which goeth out of our lips, yea, every thought that rises in our heart. And sin is equally broad with the commandment, seeing any breach of the commandment is sin. Yea, rather it is a thousand times broader: since there is only one way of keeping the commandment: for we do not properly keep it, unless both the thing done, the manner of doing it, and all the other circumstances are right. But there are a thousand ways of breaking every commandment: so that this gate is wide indeed.

♦3. To consider this a little more particularly. How wide do those parent sins extend, from which all the rest derive their being? _That carnal mind, which is enmity against_ God, pride of heart, self-will and love of the world? Can we fix any bounds to them? Do they not diffuse themselves thro’ all our thoughts, and mingle with all our tempers? Are they not the leaven which leavens, more or less, the whole mass of our affections? May we not, on a close and faithful examination of ourselves, perceive these roots of bitterness, continually springing up, infecting all our words, and tainting all our actions? And how innumerable an offspring do they bring forth, in every age and nation? Even enough to cover the whole earth with _darkness and cruel habitations_.

4. O! who is able to reckon up their accursed fruits? To count all the sins, whether against God or our neighbour, not which imagination might paint, but which may be matter of daily, melancholy experience? Nor need we range over all the earth to find them. Survey any one kingdom, any single country, or city or town, and how plenteous is this harvest? And let it not be one of those, which are still overspread with Mahometan or Pagan darkness: but of those which name the name of Christ, which profess to see the light of his glorious gospel. Go no farther than the kingdom to which we belong, the city wherein we are now. We call ourselves Christians: yea, and that of the purest sort; we are Protestants; reformed Christians! But alas! who shall carry on the reformation of our opinions into our hearts and lives? Is there not a cause? For how innumerable are our sins? And those of the deepest dye? Do not the grossest abominations of every kind, abound among us from day to day? Do not sins of every sort cover the land, as the waters cover the sea? Who can count them? Rather go and count the drops of rain, or the sands on the sea-shore. So _wide is the gate_, so _broad is the way that leadeth to destruction_.

5. _And many there be who go in at_ that gate: many who walk in that way. Almost as many as go in at the gate of death, as sink into the chambers of the grave. For it cannot be denied, (tho’ neither can we acknowledge it but with shame and sorrow of heart) that even in this, which is called a Christian country, the generality of every age and sex, of every profession and employment, of every rank and degree, high and low, rich and poor, are walking in the way of destruction. The far greater part of the inhabitants of this city, to this day live in sin; in some palpable, habitual, known transgression of the law they profess to observe: yea, in some outward transgression, some gross, visible kind of ungodliness or unrighteousness; some open violation of their duty, either to God or man. These then, none can deny, are all in the way that leadeth to destruction. Add to these those who _have a name_ indeed _that they live_, but were never yet alive to God: those that outwardly appear fair to men, but are inwardly full of all uncleanness: full of pride, or vanity; of anger, or revenge; of ambition, or covetousness: lovers of themselves, lovers of the world, lovers of pleasure more than lovers of God. These indeed may be highly esteemed of men; but they are an abomination to the Lord. And how greatly will these saints of the world, swell the number of the children of hell? Yea, add all, whatever they be in other respects, whether they have more or less of the form of godliness, who _being ignorant of_ God’s _righteousness, and seeking to establish their own righteousness_, as the ground of their reconciliation to God and acceptance with him, of consequence have _not submitted themselves unto the righteousness which is of_ God _by faith_. Now all these things being joined together in one, how terribly true is our Lord’s assertion, _Wide is the gate, and broad is the way that leadeth to destruction, and many there be who go in thereat_.

6. Nor does this only concern the vulgar herd, the poor, base, stupid part of mankind. Men of eminence in the world, men who have many fields and yoke of oxen, do not desire to be excused from this. On the contrary, _many wise men after the flesh_, according to the human methods of judging, _many mighty_, in power, in courage, in riches, many _noble are called_: called into the broad way, by the world, the flesh and the devil; and they are not disobedient to that calling. Yea, the higher they are raised in fortune and power, the deeper do they sink into wickedness. The more blessings they have received from God, the more sins do they commit: using their honour or riches, their learning or wisdom, not as means of working out their salvation, but rather of excelling in vice, and so insuring their own destruction.

II. 1. And the very reason why many of these go on so securely in the _broad way_, is because it is broad: not considering that this is the inseparable property of the way to destruction. _Many there be_, saith our Lord, _who go in thereat_: for the very reason why they should flee from it; Even _because strait is the gate, and narrow the way that leadeth unto life, and few there be that find it_.

2. This is an inseparable property of the way to heaven. So narrow is the way that leadeth unto life, unto life everlasting; so strait the gate, that nothing unclean, nothing unholy can enter. No sinner can pass thro’ that gate, until he is saved from all his sins, not only from his outward sins; from his evil _conversation received by tradition from his Fathers_. It will not suffice, that he hath _ceased to do evil_, and _learned to do well_. He must not only be saved from all sinful actions, and from all evil and useless discourse; but inwardly changed, throughly renewed in the spirit of his mind. Otherwise he cannot pass thro’ the gate of life, he cannot enter into glory.

3. For _narrow is the way that leadeth unto life_: the way of universal holiness. Narrow indeed is the way of poverty of spirit, the way of holy mourning: the way of meekness, and that of hungring and thirsting after righteousness. Narrow is the way of mercifulness, of love unfeigned; the way of purity of heart; of doing good unto all men, and of gladly suffering evil, all manner of evil for righteousness-sake.

4. _And few there be that find it._ Alas! how few find even the way of Heathen honesty? How few are there, that do nothing to another, which they would not another should do unto them? How few, that are clear before God, from acts either of injustice or unkindness? How few, that do not _offend with their tongue_; that speak nothing unkind, nothing untrue? What a small proportion of mankind, are innocent even of outward transgressions? And how much smaller a proportion have their hearts right before God? Clean and holy in his sight? Where are they, whom his all-searching eye, discerns to be truly humble? To abhor themselves in dust and ashes, in the presence of God their Saviour? To be deeply and steadily serious, feeling their wants, and _passing the time of their sojourning with fear_? Truly meek and gentle, never _overcome of evil, but overcoming evil with good_? Throughly athirst for God, and continually panting after a renewal in his likeness? How thinly are they scattered over the earth, whose souls are inlarged in love to all mankind? And who love God with all their strength, who have given him their hearts, and desire nothing else in earth or heaven? How few are those lovers of God and man, that spend their whole strength in doing good unto all men? and are ready to suffer all things, yea, death itself, to save one soul from eternal death?

5. But while so few are found in the way of life, and so many in the way of destruction, there is great danger, lest the torrent of examples, should bear us away with them. Even a single example, if it be always in our sight, is apt to make much impression upon us: especially when it has nature on its side; when it falls in with our own inclinations. How great then must be the force of so numerous examples, continually before our eyes; and all conspiring together with our own hearts, to carry us down the stream of nature? How difficult must it be, to stem the tide, and to keep ourselves _unspotted in the world_?

6. What heightens the difficulty still more is, that they are not the rude and senseless part of mankind, at least not these alone, who set us the example, who throng the downward way: but the polite, the well-bred, the genteel, the wise, the men who understand the world: the men of knowledge, of deep and various learning, the rational, the eloquent! These are all, or nearly all, against us. And how shall we stand against these? Do not their tongues drop manna? And have they not learned all the arts of soft persuasion? And of reasoning too: for these are versed in all controversies and strife of words. It is therefore a small thing with them to prove, that the way is _right_, because it is _broad_: that he who follows a multitude, cannot do evil, but only he who will not follow them: that your way must be _wrong_, because it is _narrow_; and because there are so few that find it. These will make it clear to a demonstration, that evil is good, and good is evil: That the way of holiness is the way of destruction, and the way of the world, the only way to heaven.

7. O how can unlearned and ignorant men, maintain their cause against such opponents! And yet these are not all with whom they must contend, however unequal to the task. For there are many mighty, and noble, and powerful men, as well as wise, in the road that leadeth to destruction. And these have a shorter way of confuting, than that of reason and argument. They usually apply, not to the understanding, but to the fears of any that oppose them. A method that seldom fails of success, even where argument profits nothing: as lying level to the capacities of all men: for all can fear, whether they can reason or no. And all who have not a firm trust in God, a sure reliance both on his power and love, cannot but fear to give any disgust to those, who have the power of the world in their hands. What wonder therefore if the example of these is a law, to all who know not God?

8. Many rich are likewise in the broad way. And these apply to the hopes of men, and to all their foolish desires, as strongly and effectually, as the mighty and noble to their fears. So that hardly can you hold on in the way of the kingdom, unless you are dead to all below, unless you are crucified to the world and the world crucified to you, unless you desire nothing more but God.

9. For how dark, how uncomfortable, how forbidding is the prospect on the opposite side? A strait gate! A narrow way! And few finding that gate! Few walking in the way. Besides, even those few, are not wise men, not men of learning or eloquence. They are not able to reason either strongly or clearly; they cannot propose an argument to any advantage, they know not how to prove what they profess to believe; or to explain even what they say they experience. Surely such advocates as these, will never recommend, but rather discredit the cause they have espoused.

10. Add to this, that they are not noble, not honourable men: (if they were, you might bear with their folly.) They are men of no interest, no authority, of no account in the world. They are mean and base, low in life; and such as have no power, if they had the will to hurt you. Therefore there is nothing at all to be feared from them: and there is nothing at all to hope. For the greater part of them may say, _silver and gold have I none_: at least a very moderate share. Nay, some of them have scarce food to eat or raiment to put on. For this reason, as well as because their ways are not like those of other men, they are every where spoken against, are despised, have their names cast out as evil, are variously persecuted, and treated as the filth and offscouring of the world. So that both your fears, your hopes, and all your desires, (except those which you have immediately from God) yea, all your natural passions continually incline you to return into the broad way.

III. 1. Therefore it is, that our Lord so earnestly exhorts, _Enter ye in at the strait gate_. Or (as the same exhortation is elsewhere expressed) _Strive to enter in_. ♦Ἀγωνίζεσθε εἰσελθεῖν. Strive as in an agony. _For many_, saith our Lord, _shall seek to enter in_, indolently strive, _and shall not be able_.

2. ’Tis true, he intimates what may seem another reason for this, for their _not being able to enter in_, in the words which immediately follow these. For after he had said, _Many, I say unto you, will seek to enter in, and shall not be able_, he subjoins, _When once the master of the house is risen up and hath shut to the door, and ye begin to stand without_ (♦ἄρξησθε ἔχω ἐστάναι. Rather, _Ye stand without_; for ἄρξησθε seems to be only an elegant expletive) _and to knock at the door, saying, Lord, Lord, open unto us: he shall answer, and say unto you, I know you not. Depart from me all ye workers of iniquity._ Luke xiii. 26, &c.

3. It may appear, upon a transient view of these words, that their delaying to seek at all, rather than their manner of seeking, was the reason why they were not able to enter in. But it comes, in effect, to the same thing. They were therefore commanded to depart, because they had been _workers of iniquity_, because they had walked in the broad road: in other words, because they had not agonized to enter in at the strait gate. Probably they did _seek_, before the door was shut: but that did not suffice. And they did _strive_, after the door was shut. But then it was too late.

4. Therefore, _strive_ ye now, in this your day, _to enter in at the strait gate_. And in order hereto, settle it in your heart, and let it be ever uppermost in your thoughts, that if you are in a broad way, you are in the way that leadeth to destruction. If many go with you, as sure as God is true, both they and you are going to hell. If you are walking as the generality of men walk, you are walking to the bottomless pit. Are many wise, many rich, many mighty or noble travelling with you in the same way? By this token, without going any farther, you know, it does not lead to life. Here is a short, a plain, an infallible rule, before you enter into particulars. In whatever profession you are engaged, you must be singular or be damned. The way to hell has nothing singular in it; but the way to heaven is singularity all over: if you move but one step towards God, you are not as other men are. But regard not this. ’Tis far better to stand alone, than to fall into the pit. Run then with patience the race which is set before thee, tho’ thy companions therein are but few. They will not always be so. Yet a little while and thou wilt _come to an innumerable company of angels, to the general assembly and church of the first born, and to the spirits of just men made perfect_.

5. Now then, _strive to enter in at the strait gate_, being penetrated with the deepest sense, of the inexpressible danger your soul is in, so long as you are in a broad way: so long as you are void of poverty of spirit, and all that inward religion, which the many, the rich, the wise account madness. _Strive to enter in_, being pierced with sorrow and shame, for having so long run on with the unthinking crowd, utterly neglecting if not despising that _holiness, without which no man can see the Lord. Strive_ as in an agony of holy fear, lest, _a promise being made you of entering into his rest_, even that _rest which remaineth for the people of God_, you should nevertheless _come short of it_. Strive in all the fervor of desire, with _groanings which cannot be uttered_. Strive by prayer without ceasing, at all times, in all places lifting up your heart to God, and giving him no rest, till you _awake up after his likeness_ and are _satisfied with it_.

6. To conclude. _Strive to enter in at the strait gate_, not only by this agony of soul, of conviction, of sorrow, of shame, of desire, of fear, of unceasing prayer, but likewise by _ordering_ thy _conversation right_, by walking with all thy strength, in all the ways of God, the way of innocence, of piety and of mercy. Abstain from all appearance of evil: do all possible good to all men: deny thyself, thy own will, in all things, and take up thy cross daily. Be ready to cut off thy right hand, to pluck out thy right eye and cast it from thee: to suffer the loss of goods, friends, health, all things on earth, so thou mayst enter into the kingdom of heaven.

SERMON XXXII.

UPON OUR LORD’S SERMON ON THE MOUNT.

DISCOURSE XII.
MATT. vii. 15‒20.

_Beware of false prophets, which come to you in sheeps cloathing,
but inwardly they are ravening wolves.

Ye shall know them by their fruits. Do men gather grapes of
thorns, or figs of thistles?

Even so every good tree bringeth forth good fruit: but a corrupt
tree bringeth forth evil fruit.

A good tree cannot bring forth evil fruit, neither can a corrupt
tree bring forth good fruit.

Every tree that bringeth not forth good fruit, is hewn down and
cast into the fire.

Wherefore by their fruits ye shall know them._

1. IT is scarce possible to express or conceive, what multitudes of souls run on to destruction, because they would not be persuaded to walk in a _narrow_ way, even tho’ it were the way to everlasting salvation. And the same thing we may still observe daily. Such is the folly and madness of mankind, that thousands of men still rush on in the way to hell, only because it is a broad way. They walk in it themselves, because others do: because so many perish, they will add to the number. Such is the amazing influence of example, over the weak, miserable children of men! It continually peoples the regions of death, and drowns numberless souls in everlasting perdition.

2. To warn mankind of this, to guard as many as possible against this spreading contagion, God has commanded his watchmen to cry aloud, and shew the people the danger they are in. For this end he has sent his servants the prophets, in their succeeding generations, to point out the narrow path, and exhort all men, not to be conformed to this world. But what if the watchmen themselves fall into the snare, against which they should warn others? What if _the prophets prophesy deceits_? If they _cause the people to err from the way_? What shall be done, if they point out as the way to eternal life, what is in truth the way to eternal death? And exhort others to walk, as they do themselves, in the broad, not the narrow way?

3. Is this an unheard of, is it an uncommon thing? Nay, God knoweth it is not. The instances of it are almost innumerable. We may find them in every age and nation. But how terrible is this? When the ambassadors of God, turn agents for the devil? When they who are commissioned to teach men the way to heaven, do in fact teach them the way to hell? These are like the locusts of _Egypt, which eat up the residue that had escaped_, that had _remained after the hail_. They devour even the residue of men that had escaped, that were not destroyed by ill example. It is not therefore without cause that our wise and gracious Master, so solemnly cautions us against them: _Beware_, saith he, _of false prophets, which come to you in sheeps cloathing, but inwardly they are ravening wolves_.

4. A caution this of the utmost importance. That it may the more effectually sink into our hearts, let us inquire, first, who these false prophets are, secondly, what appearance they put on, and thirdly, how we may know what they really are, notwithstanding their fair appearance.

I. 1. We are, first, to inquire, who these false prophets are. And this it is needful to do the more diligently, because these very men have so laboured to _wrest this scripture, to their own_ (tho’ not only their own) _destruction_. In order therefore to cut off all dispute, I shall raise no dust (as the manner of some is) neither use any loose, rhetorical exclamations, to deceive the hearts of the simple, but speak rough, plain truths, such as none can deny, who has either understanding or modesty left: and such truths, as have the closest connexion, with the whole tenor of the preceding discourse. Whereas too many have interpreted these words without any regard to all that went before: as if they bore no manner of relation to the sermon, in the close of which they stand.

2. By _prophets_ here (as in many other passages of scripture, particularly in the New Testament) are meant, not those who foretel things to come, but those who speak in the name of God: those men, who profess to be sent of God, to teach others the way to heaven.

Those are _false prophets_, who teach a false way to heaven, a way which does not lead thither. Or (which comes in the end to the same point) who do not teach the true.

3. Every broad way is infallibly a false one. Therefore this is one plain, sure rule, “They who teach men to walk in a broad way, a way that many walk in, are _false prophets_.”

Again, the true way to heaven is a narrow way. Therefore this is another plain, sure rule. “They who do not teach men to walk in a narrow way, to be singular, are _false prophets_.”

4. To be more particular. The only true way to heaven, is that pointed out in the preceding sermon. Therefore they are _false prophets_ who do not teach men to walk in _this way_.

Now the way to heaven pointed out in the preceding sermon, is the way of lowliness, mourning, meekness, and holy desire, love of God and of our neighbour, doing good, and suffering evil for Christ’s sake. They are therefore false prophets, who teach as the way to heaven, any other way than _this_.

5. It matters not, what they call that other way. They may call it _faith_, or _good works_: or _faith and works_: or _repentance_: or _repentance, faith and new obedience_. All these are good words. But if under these, or any other terms whatever, they teach men any way distinct from _this_, they are properly _false prophets_.

6. How much more do they fall under that condemnation, who speak evil of this good way? But above all, they who teach the directly opposite way? The way of pride, of levity, of passion, of worldly desires, of loving pleasure more than God, of unkindness to our neighbour, of unconcern for good works, and suffering no evil, no persecution for righteousness sake?

7. *If it be asked, why who ever did teach this? Or who does teach it, as the way to heaven? I answer, ten thousand wise and honourable men: even all those, of whatever denomination, who incourage the proud, the trifler, the passionate, the lover of the world, the man of pleasure, the unjust or unkind, the easy, careless, harmless, useless creature, the man who suffers no reproach for righteousness-sake, to imagine he is in the way to heaven. These are false prophets in the highest sense of the word. These are traitors both to God and man. These are no other than the first-born of Satan: the eldest sons of Apollyon, the destroyer. These are far above the rank of ordinary cut throats; for they murder the souls of men. They are continually peopling the realms of night: and whenever they follow the poor souls whom they have destroyed, _Hell_ shall be _moved from beneath, to meet them at their coming_.

II. 1. But do they come now, in their own shape? By no means. If it were so, they could not destroy. You would take the alarm, and flee for your life. Therefore they put on a quite contrary appearance: (which was the second thing to be considered.) _They come to you in sheeps cloathing_, altho’ _inwardly they are ravening wolves_.

2. _They come to you in sheeps cloathing_; that is, with an appearance of harmlessness. They come in the most mild, inoffensive manner, without any mark or token of enmity. Who can imagine, that these quiet creatures, would do any hurt to any one? Perhaps they may not be so zealous and active in doing good, as one would wish they were. However, you see no reason to suspect, that they have even the desire to do any harm. But this is not all:

3. They come, secondly, with an appearance of usefulness. Indeed to this, to do good they are particularly called. They are set apart for this very thing. They are particularly commissioned, to watch over your soul and to train you up to eternal life. ’Tis their whole business, to _go about doing good, and healing those that are oppressed of the devil_. And you have been always accustomed to look upon them in this light, as messengers of God, sent to bring you a blessing.

4. They come, thirdly, with an appearance of religion. All they do, is for conscience sake! They assure you, it is out of mere zeal for God, that they are making God a liar. It is out of pure concern for religion, that they would destroy it, root and branch. All they speak, is only from a love of truth, and a fear lest it should suffer. And, it may be, from a regard for the church, and a desire to defend her from all her enemies.

5. Above all, they come with an appearance of love. They take all these pains, only for _your_ good. They should not trouble themselves about you, but that they have a kindness for you. They will make large professions of their good-will, of their concern for the danger you are in, and of their earnest desire, to preserve you from error, from being intangled in new and mischievous doctrines. They should be very sorry to see one who _means_ so well, hurried into any extreme, perplext with strange and unintelligible notions, or deluded into enthusiasm. Therefore it is, that they advise you, to keep still, in the plain middle way: and to beware of _being righteous overmuch_, lest you should _destroy yourself_.

III. 1. But how may we know, what they really are, notwithstanding their fair appearance? This was the third thing into which it was proposed to inquire.

Our blessed Lord saw how needful it was for all men to know _false prophets_, however disguised. He saw likewise, how unable most men were, to deduce a truth thro’ a long train of consequences. He therefore gives us a short and plain rule, easy to be understood by men of the meanest capacities, and easy to be applied upon all occasions. _Ye shall know them by their fruits._

2. Upon all occasions you may easily apply this rule. In order to know whether any who speak in the name of God, are false or true prophets, it is easy to observe, first, What are the fruits of their doctrine, as to themselves? What effect has it had upon their lives? Are they holy and unblamable in all things? What effect has it had upon their hearts? Does it appear by the general tenor of their conversation that their tempers are holy, heavenly, divine? That the mind is in them which was in Christ Jesus? That they are meek, lowly, patient lovers of God and man, and zealous of good works?

3. You may easily observe, secondly, What are the fruits of their doctrine, as to those that hear them? In many, at least, tho’ not in all: for the apostles themselves did not convert all that heard them. Have these the mind that was in Christ? And do they walk as he also walked? And was it by hearing these men, that they began so to do? Were they inwardly and outwardly wicked, till they heard them? If so, it is a manifest proof, that those are true prophets, teachers sent of God. But if it is not so, if they do not effectually teach either themselves or others to love and serve God; it is a manifest proof, that they are false prophets; that God hath not sent them.

4. An hard saying this! How few can bear it? This our Lord was sensible of, and therefore condescends to prove it at large, by several clear and convincing arguments. _Do men_, says he, _gather grapes of thorns or figs of thistles_? ver. 16. Do you expect that these evil men should bring forth good fruit? As well might you expect that thorns should bring forth grapes, or that figs should grow upon thistles! _Every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit._ ver. 17. Every true prophet, every teacher whom I have sent, bringeth forth the good fruit of holiness. But a false prophet, a teacher whom I have not sent, brings forth only sin and wickedness. _A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit._ A true prophet, a teacher sent from God, does not bring forth good fruit, sometimes only, but always; not accidentally, but by a kind of necessity. In like manner, a false prophet, one whom God hath not sent, does not bring forth evil fruit, accidentally or sometimes only, but always and of necessity. _Every tree that bringeth not forth good fruit, is hewn down and cast into the fire._ ver. 19. Such infallibly will be the lot of those prophets, who bring not forth good fruit, who do not save souls from sin, who do not bring sinners to repentance. _Wherefore_ let this stand as an eternal rule, _By their fruits ye shall know them_. ver. 20. They who in fact bring the proud, passionate, unmerciful lovers of the world, to be lowly, gentle lovers of God and man: they are true prophets, they are sent from God, who therefore confirms their word. On the other hand, they whose hearers, if unrighteous before, remain unrighteous still, or at least, void of any righteousness which _exceeds the righteousness of the Scribes and Pharisees_: they are false prophets; they are not sent of God; therefore their word falls to the ground. And without a miracle of grace they and their hearers together, will fall into the bottomless pit.

5. O _beware of_ these _false prophets_! For though they _come in sheeps cloathing_, yet _inwardly they are ravening wolves_. They only destroy and devour the flock: they tear them in pieces, if there is none to help them. They will not, cannot lead you in the way to heaven. How should they? When they know it not themselves. O beware they do not turn you out of the way, and cause you to _lose what you have wrought_.

6. But perhaps you will ask, If there is such danger in hearing them, ought I to hear them at all? It is a weighty question, such as deserves the deepest consideration, and ought not to be answered, but upon the calmest thought, the most deliberate reflection. For many years, I have been almost afraid, to speak at all concerning it, being unable to determine one way or the other, or to give any judgment upon it. Many reasons there are which readily occur, and incline me to say, “Hear them not.” And yet what our Lord speaks concerning the false prophets of his own times, seems to imply the contrary. _Then spake Jesus unto the multitude and to his disciples, saying, the Scribes and the Pharisees sit in_ Moses’ _seat_, are the ordinary, stated teachers in your church: _all therefore whatsoever they bid you observe, that observe and do. But do not ye after their works; for they say and do not._ Now that these were false prophets in the highest sense, our Lord hath shewn during the whole course of his ministry: as indeed he does in those very words, _they say and do not_. Therefore by their fruits his disciples could not but know them, seeing they were open to the view of all men. Accordingly he warns them again and again, to _beware of_ these _false prophets_. And yet he does not forbid them to hear even these. Nay, he in effect commands them so to do, in those words, _All therefore whatsoever they bid you observe, that observe and do_. For unless they heard them, they could not know, much less _observe whatsoever they bad them do_. Here then our Lord himself gives a plain direction, both to his apostles and the whole multitude, in some circumstances, to hear even false prophets, known and acknowledged so to be.

7. But perhaps it will be said, he only directed to hear them, when they read the scripture to the congregation. I answer, at the same time that they thus read the scripture, they generally expounded it too. And here is no kind of intimation, that they were to hear the one, and not the other also. Nay the very terms, _All things whatsoever they bid you observe_, exclude any such limitation.

8. *Again, unto them, unto false prophets, undeniably such, is frequently committed (O grief to speak! For surely these things ought not so to be) the administration of the sacrament also. To direct men therefore, not to hear them, would be in effect to cut them off from the ordinances of God. But this we dare not do, considering the validity of the ordinance doth not depend on the goodness of him that administers, but on the faithfulness of him that ordained it, who will and doth meet us in his appointed ways. Therefore on this account likewise I scruple to say, hear not even the false prophets. Even by these who are under a curse themselves, God can, and doth give us his blessing. For the bread which they break we have experimentally known to be _the communion of the body of Christ_. And the cup which God blest even by their unhallowed lips, was to us the communion of the blood of Christ.

9. *All therefore which I can say is this: in any particular case, wait upon God by humble and earnest prayer, and then act according to the best light you have. Act according to what you are persuaded, upon the whole, will be most for your spiritual advantage. Take great care that you do not judge rashly; that you do not lightly think any to be false prophets. And when you have full proof, see that no anger or contempt have any place in your heart. After this, in the presence and in the fear of God, determine for yourself. I can only say, if by experience you find, that the hearing them hurts your soul, then hear them not: then quietly refrain, and hear those that profit you. If on the other hand, you find, it does not hurt your soul, you then may hear them still. Only _take heed how you hear: beware of_ them and of their doctrine. Hear with fear and trembling, lest _you_ should be deceived, and given up, like them, to a strong delusion. As they continually mingle truth and lies, how easily may you take in both together? Hear with fervent and continual prayer, to him who alone teacheth man wisdom. And see that you bring whatever you hear, _to the law and to the testimony_. Receive nothing untried, nothing till it is weighed in the balance of the sanctuary. Believe nothing they say, unless it is clearly confirmed by passages of holy writ. Wholly reject whatsoever differs therefrom, whatever is not confirmed thereby. And in particular, reject, with the utmost abhorrence, whatsoever is described as the way of salvation, that is either different from or short of the way, our Lord has marked out in the foregoing discourse.

10. I cannot conclude, without addressing a few plain words, to those of whom we have now been speaking. O ye false prophets, O ye dry bones, hear ye for once the word of the Lord. How long will ye lie in the name of God? Saying God hath spoken: and God hath not spoken by you. How long will ye pervert the right ways of the Lord, putting darkness for light, and light for darkness? How long will ye teach the way of death, and call it the way of life? How long will ye deliver to Satan the souls, whom ye profess to bring unto God?

11. *_Wo unto you, ye blind leaders of the blind! For ye shut the kingdom of heaven against men. Ye neither go in yourselves, neither suffer ye them that are entering to go in._ Them that would strive to enter in at the strait gate, ye call back into the broad way. Them that have scarce gone one step in the ways of God, you devilishly caution against _going too far_. Them that just begin to hunger and thirst after righteousness, you warn, not to be _righteous overmuch_. Thus you cause them to stumble at the very threshold; yea, to fall and rise no more. O wherefore do ye this? What profit is there in their blood, when they go down to the pit? Miserable profit to _you_. They _shall perish in their iniquity: but their blood will_ God _require at_ your _hands_!

12. Where are your eyes? Where is your understanding? Have ye deceived others, till you have deceived yourselves also? Who hath required this at your hands, to _teach_ a way which ye never _knew_? Are you _given up to_ so _strong a delusion_, that ye not only teach but _believe a lie_? And can you possibly believe, that God hath sent you? That ye are _his_ messengers? Nay; if the Lord had sent you, the _work of the Lord_ would _prosper in your hand_. As the Lord liveth, if ye were messengers of God, he would _confirm the word of his messengers_. But the work of the Lord doth not prosper in your hand: you bring no sinners to repentance. The Lord doth not confirm your word: for you save no souls from death.

13. How can you possibly evade the force of our Lord’s words? So full, so strong, so express? How can ye evade _knowing_ yourselves _by your fruits_? Evil fruits of evil trees! And how should it be otherwise! _Do men gather grapes of thorns or figs of thistles?_ Take this to yourselves, ye to whom it belongs. *O ye barren trees, why cumber ye the ground? _Every good tree bringeth forth good fruit._ See ye not, that here is no exception? Take knowledge then, ye are not good trees: for ye do not bring forth good fruit. _But a corrupt tree bringeth forth evil fruit._ And so have ye done from the beginning. Your speaking as from God has only confirmed them that heard you, in the tempers, if not works, of the devil. O take warning of him in whose name ye speak, before the sentence he hath pronounced take place. _Every tree which bringeth not forth good fruit is hewn down and cast into the fire._

14. My dear brethren, harden not your hearts. You have too long shut your eyes against the light. Open them now before it is too late; before you are cast into outer darkness. Let not any temporal consideration weigh with you: for eternity is at stake. Ye have run before ye were sent. O go no farther. Do not persist to damn yourselves and them that hear you! You have no fruit of your labours. And why is this? Even because the Lord is not with you. But can you go this warfare at your own cost? It cannot be. Then humble yourselves before him. Cry unto him out of the dust, that he may first quicken _thy_ soul: give _thee_ the faith that worketh by love: that is lowly and meek, pure and merciful, zealous of good works; rejoicing in tribulation, in reproach, in distress, in persecution for righteousness sake. So shall _the Spirit of glory and of Christ rest upon thee_, and it shall appear, that God hath sent thee. So shalt thou indeed _do the work of an Evangelist, and make full proof of thy ministry_. So shall the word of God in thy mouth be _an hammer that breaketh the rocks in pieces_. It shall then be known by thy fruits, that thou art a prophet of the Lord, even by the children whom God hath given thee. And having _turned many to righteousness, thou shalt shine as the stars for ever and ever_!

SERMON XXXIII.

UPON OUR LORD’S SERMON ON THE MOUNT.

DISCOURSE XIII.
MATT. vii. 21‒27.

_Not every one that saith unto me, Lord, Lord, shall enter into
the kingdom of heaven: but he that doeth the will of my Father
which is in heaven.

Many will say to me in that day, Lord, Lord, have we not
prophesied in thy name? And in thy name have cast out devils?
And in thy name done many wonderful works?

And then will I profess unto them, I never knew you: depart from
me, ye that work iniquity.

Therefore whosoever heareth these sayings of mine and doeth them,
I will liken him unto a wise man, which built his house upon a
rock.

And the rain descended, and the floods came, and the winds blew,
and beat upon that house: and it fell not, for it was founded
upon a rock.

And every one that heareth these sayings of mine and doeth them
not, shall be likened unto a foolish man, which built his house
upon the sand:

And the rain descended, and the floods came, and the winds blew,
and beat upon that house: and it fell, and great was the fall
of it._

1. OUR divine teacher having declared the whole counsel of God, with regard to the way of salvation, and observed the chief hindrances of those who desire to walk therein: now closes the whole with these weighty words; thereby as it were setting his seal to his prophecy, and impressing his whole authority on what he had delivered, that it might stand firm to all generations.

2. For thus saith the Lord, that none may ever conceive, there is any other way than this, _Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven. Many will say to me in that day, Lord, Lord; have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me ye that work iniquity. Therefore every one that heareth these sayings of mine and doeth them not, shall be likened unto a foolish man which built his house upon the sand. And the rain descended, and the floods came, and the winds blew, and beat upon that house: and it fell, and great was the fall of it._

3. I design in the following discourse, first, to consider the case of him, who thus builds his house upon the sand: secondly, To shew the wisdom of him who builds upon a rock, and thirdly, To conclude with a practical application.