SERMON FOUR
Scriptural Christianity
Preached
at St. Mary's, Oxford, before the university, August 24, 1744.
[This
Sermon was originally published in a separate pamphlet, accompanied
by the following address "to the reader," to which
was affixed the author's signature: "It was not my design,
when I wrote, ever to print the latter part of the following
Sermon: But the false and scurrilous accounts of it which have
been published, almost in every corner of the nation, constrain
me to publish the whole, just as it was preached; that men of
reason may judge for themselves.--EDITOR]
Whosoever heareth the sound of
the trumpet, and taketh not warning; if the sword come, and
take him away, his blood shall be upon his own head. Ezek. 33:4.
"And they were all filled with the Holy Ghost."
Acts 4:31.
1. The same expression occurs in the second chapter, where
we read, "When the day of Pentecost was fully come, they
were all" (the Apostles, with the women, and the mother
of Jesus, and his brethren) "with one accord in one place.
And suddenly there came a sound from heaven as of a rushing
mighty wind. And there appeared unto them cloven tongues like
as of fire, and it sat upon each of them. And they were all
filled with the Holy Ghost:" one immediate effect whereof
was, they "began to speak with other tongues;" insomuch
that both the Parthians, Medes, Elamites, and the other strangers
who "came together, when this was noised abroad, heard
them speak, in their several tongues, the wonderful works of
God" (Acts 2:1-6).
2. In this chapter we read, that when the Apostles and brethren
had been praying, and praising God, "the place was shaken
where they were assembled together, and they were all filled
with the Holy Ghost." Not that we find any visible appearance
here, such as had been in the former instance: nor are we informed
that the extraordinary gifts of the Holy Ghost were then
given to all or any of them; such as the gifts of "healing,
of working" other "miracles, of prophecy, of discerning
spirits, the speaking with divers kinds of tongues, and the
interpretation of tongues (1 Cor. 12:9, 10).
3. Whether these gifts of the Holy Ghost were designed to remain
in the church throughout all ages, and whether or no they will
be restored at the nearer approach of the "restitution
of all things," are questions which it is not needful to
decide. But it is needful to observe this, that, even in the
infancy of the church, God divided them with a sparing hand.
Were all even then prophets? Were all workers of miracles? Had
all the gifts of healing? Did all speak with tongues? No, in
no wise. Perhaps not one in a thousand. Probably none but the
teachers in the church, and only some of them (1 Cor. 12:28-30).
It was therefore, for a more excellent purpose than this, that
"they were all filled with the Holy Ghost."
4. It was, to give them (what none can deny to be essential
to all Christians in all ages) the mind which was in Christ,
those holy fruits of the Spirit, which whosoever hath not, is
none of his; to fill them with "love, joy, peace, long-suffering,
gentleness, goodness" (Gal. 5:22-24); to endue them with
faith (perhaps it might be rendered, fidelity), with
meekness and temperance; to enable them to crucify the flesh,
with its affections and lusts, its passions and desires; and
in consequence of that inward change, to fulfil all outward
righteousness; to "walk as Christ also walked," in
"the work of faith, in the patience of hope, the labour
of love" (1 Thess. 1:3).
5. Without busying ourselves, then, in curious, needless inquiries,
touching those extraordinary gifts of the Spirit, let
us take a nearer view of these his ordinary fruits, which
we are assured will remain throughout all ages; --of that great
work of God among the children of men, which we are used to
express by one word, "Christianity;" not as it implies
a set of opinions, a system of doctrines, but as it refers to
men's hearts and lives. And this Christianity it may be useful
to consider under three distinct views:
I. As beginning to exist in individuals:
II. As spreading from one to another:
III. As covering the earth.
I design to close these considerations with a plain, practical
application.
I. 1. And, first, let us consider Christianity in its rise,
as beginning to exist in individuals.
Suppose, then, one of those who heard the Apostle Peter preaching
repentance and remission of sins, was pricked to the heart,
was convinced of sin, repented, and then believed in Jesus.
By this faith of the operation of God, which was the very substance,
or subsistence, of things hoped for (Heb. 11:1,) the demonstrative
evidence of invisible things, he instantly received the Spirit
of adoption, whereby he now cried, "Abba, Father"
(Rom. 8:15). Now first it was that he could call Jesus Lord,
by the Holy Ghost (1 Cor. 12:3), the Spirit itself bearing witness
with his spirit, that he was a child of God (Rom. 8:16). Now
it was that he could truly say, "I live not, but Christ
liveth in me; and the life which I now live in the flesh, I
live by faith in the Son of God, who loved me, and gave himself
for me" (Gal. 2:20).
2. This, then, was the very essence of his faith, a divine
elegchos (evidence or conviction) of the love
of God the Father, through the Son of his love, to him a sinner,
now accepted in the Beloved. And, "being justified by faith,
he had peace with God" (Rom. 5:1), yea, "the peace
of God ruling in his heart;" a peace, which passing all
understanding (panta noun, all barely rational conception),
kept his heart and mind from all doubt and fear, through the
knowledge of him in whom he had believed. he could not, therefore,
"be afraid of any evil tidings;" for his "heart
stood fast, believing in the Lord." he feared not what
man could do unto him, knowing the very hairs of his head were
all numbered. he feared not all the powers of darkness, whom
God was daily bruising under his feet. Least of all was he afraid
to die; nay, he desired to "depart, and to be with Christ"
(Phil. 1:23); who, "through death, had destroyed him that
had the power of death, even the devil; and delivered them who,
through fear of death, were all their life-time," till
then, "subject to bondage" (Heb. 2:15).
3. His soul, therefore, magnified the Lord, and his spirit
rejoiced in God his Saviour. "He rejoiced in him with joy
unspeakable," who had reconciled him to God, even the Father;
"in whom he had redemption through his blood, the forgiveness
of sins." he rejoiced in that witness of God's Spirit with
his spirit, that he was a child of God; and more abundantly,
"in hope of the glory of God;" in hope of the glorious
image of God, and full renewal of his soul in righteousness
and true holiness, and in hope of that crown of glory, that
"inheritance, incorruptible, undefiled, and that fadeth
not away."
4. "The love of God was also shed abroad in his heart
by the Holy Ghost which was given unto him" (Rom. 5:5).
"Because he was a son God had sent forth the Spirit of
his Son into his heart, crying Abba, Father!" (Gal. 4:6).
And that filial love of God was continually increased by the
witness he had in himself (1 John 5:10) of God's pardoning love
to him; by "beholding what manner of love it was which
the Father had bestowed upon him, that he should be called a
child of God" (1 John 3:1). So that God was the. desire
of his eyes, and the joy of his heart; his portion in time and
in eternity.
5. He that thus loved God could not but love his brother
also; and "not in word only, but in deed and in truth."
"If God," said he, "so loved us, we ought also
to love one another" (1 John 4:11); yea, every soul of
man, as "the mercy of God is over all his works" (Ps.
145:9). Agreeably hereto, the affection of this lover of God
embraced all mankind for his sake; not excepting those whom
he had never seen in the flesh, or those of whom he knew nothing
more than that they were "the offspring of God," for
whose souls his Son had died; not excepting the "evil"
and "unthankful," and least of all his enemies, those
who hated, or persecuted, or despitefully used him for his Master's
sake. These had a peculiar place, both in his heart and in his
prayers. he loved them "even as Christ loved us."
6. And "love is not puffed up" (1 Cor. 13:4). It
abases to the dust every soul wherein it dwells. Accordingly,
he was lowly of heart, little, mean, and vile in his own eyes.
he neither sought nor received the praise of men, but that which
cometh of God only. he was meek and long-suffering, gentle to
all, and easy to be entreated. Faithfulness and truth never
forsook him: they were "bound about his neck, and wrote
on the table of his heart." By the same spirit he was enabled
to be temperate in all things, refraining his soul even as a
weaned child. he was "crucified to the world, and the world
crucified to him;" superior to "the desire of the
flesh, the desire of the eye, and the pride of life." By
the same almighty love was he saved, both from passion and pride;
from lust and vanity; from ambition and covetousness; and from
every temper which was not in Christ.
7. It may be easily believed, he who had this love in his heart
would work no evil to his neighbour. It was impossible for him,
knowingly and designedly, to do harm to any man. he was at the
greatest distance from cruelty and wrong, from any unjust or
unkind action. With the same care did he "set a watch before
his mouth, and keep the door of his lips," lest he should
offend in tongue, either against justice, or against mercy or
truth. he put away all lying, falsehood; and fraud; neither
was guile found in his mouth. he spake evil of no man; nor did
an unkind word ever come out of his lips.
8. And as he was deeply sensible of the truth of that word
"Without me ye can do nothing," and, consequently,
of the need he had to be watered of God every moment; so he
continued daily in all the ordinances of God, the stated channels
of his grace to man: "in the Apostles' doctrine,"
or teaching, receiving that food of the soul with all readiness
of heart; in "the breaking of bread," which he found
to be the communion of the body of Christ; and "in the
prayers" and praises offered up by the great congregation.
And thus, he daily grew in grace, increasing in strength, in
the knowledge and love of God.
9. But it did not satisfy him, barely to abstain from doing
evil. his soul was athirst to do good. The language of his heart
continually was, "`My Father worketh hitherto, and I work.'
My Lord went about doing good; and shall not I tread in his
steps?" As he had opportunity therefore, if he could do
no good of a higher kind, he fed the hungry, clothed the naked,
helped the fatherless or stranger, visited and assisted them
that were sick or in prison. he gave all his goods to feed the
poor. he rejoiced to labour or to suffer for them; and whereinsoever
he might profit another, there especially to "deny himself."
he counted nothing too dear to part with for them, as well remembering
the word of his Lord, "Inasmuch as ye have done it unto
one of the least of these My brethren, ye have done it unto
Me" (Matt. 25:40).
10. Such was Christianity in its rise. Such was a Christian
in ancient days. Such was every one of those who, when they
heard the threatenings of the chief priests and elders, "lifted
up their voice to God with one accord, and were all filled with
the Holy Ghost. The multitude of them that believed were of
one heart and of one soul:" So did the love of him in whom
they had believed constrain them to love one another! "Neither
said any of them that aught of the things which he possessed
was his own but they had all things common:" So fully were
they crucified to the world, and the world crucified to them!
"And they continued steadfastly with one accord in the
Apostles" doctrine, and in the breaking of bread, and in
prayers" (Acts 2:42). "And great grace was upon them
all; neither was there any among them that lacked: for as many
as were possessors of lands or houses sold them, and brought
the prices of the things that were sold, and laid them down
at the Apostles' feet: And distribution was made unto every
man according as he had need." (Acts 4:31-35.)
II. 1. Let us take a view, in the Second place, of this Christianity,
as spreading from one to another, and so gradually making its
way into the world: For such was the will of God concerning
it, who did not "light a candle to put it under a bushel,
but that it might give light to all that were in the house."
And this our Lord had declared to his first disciples, "Ye
are the salt of the earth," "the light of the world;"
at the same time that he gave that general command, "Let
your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven." (Matt.
5:13-16).
2. And, indeed, supposing a few of these lovers of mankind
to see "the whole world lying in wickedness," can
we believe they would be unconcerned at the sight, at the misery
of those for whom their Lord died? Would not their bowels yearn
over them, and their hearts melt away for very trouble? Could
they then stand idle all the day long, even were there no command
from him whom they loved? Rather, would they not labour by all
possible means, to pluck some of these brands out of the burning?
Undoubtedly they would: they would spare no pains to bring back
whomsoever they could of those poor "sheep that had gone
astray, to the great Shepherd and Bishop of their souls"
(1 Pet. 2:25).
3. So the Christians of old did. They laboured, having opportunity,
"to do good unto all men" (Gal. 6:10), warning them
to flee from the wrath to come; now, now to escape the damnation
of hell. They declared, "The times of ignorance God winked
at; but now he calleth all men everywhere to repent." (Acts
17:30) They cried aloud, Turn ye, turn ye, from your evil ways:
"so iniquity shall not be your ruin" (Ezek. 18:30).
They "reasoned" with them of "temperance, and
righteousness," or justice--of the virtues opposite to
their reigning sins; "and of judgement to come,"--of
the wrath of God which would surely be executed on evildoers
in that day when he should judge the world (Acts 24:25).
4. They endeavoured herein to speak to every man severally
as he had need. To the careless, to those who lay unconcerned
in darkness and in the shadow of death, they thundered, "Awake
thou that sleepest; arise from the dead, and Christ shall give
thee light." But to those who were already awakened out
of sleep, and groaning under a sense of the wrath of God, their
language was, "We have an Advocate with the Father; he
is the propitiation for our sins." Meantime, those who
had believed, they provoked to love and to good works; to patient
continuance in well-doing; and to abound more and more in that
holiness without which no man can see the Lord. (Heb 12:14)
5. And their labour was not in vain in the Lord. his word ran
and was glorified. It grew mightily and prevailed. But so much
the more did offences prevail also. The world in general were
offended, "because they testified of it, that the works
thereof were evil" (John 7:7). The men of pleasure were
offended, not only because these men were made, as it were,
to reprove their thoughts ("He professeth," said they,
"to have the knowledge of God; he calleth himself the child
of the Lord, his life is not like other men's; his ways are
of another fashion; he abstaineth from our ways, as from filthiness;
he maketh his boast, that God is his Father" Wis. 2:13-16;)
but much more, because so many of their companions were taken
away, and would no more run with them to "the same excess
of riot." (1 Pet. 4:4.) The men of reputation were offended,
because, as the gospel spread, they declined in the esteem of
the people; and because many no longer dared to give them flattering
titles, or to pay man the homage due to God only. The men of
trade called one another together, and said, "Sirs, ye
know that by this craft we have our wealth: but ye see and hear
that these men have persuaded and turned away much people; so
that this our craft is in danger to be set at nought" (Acts
19:25ff.). Above all, the men of religion, so called, the men
of outside religion, "the saints of the world,"
were offended, and ready at every opportunity to cry out, "Men
of Israel, help! We have found these men pestilent fellows,
movers of sedition throughout the world" (Acts 24:5). "These
are the men that teach all men everywhere against the people,
and against this place" (Acts 21:28).
6. Thus it was that the heavens grew black with clouds, and
the storm gathered amain. For the more Christianity spread,
the more hurt was done, in the account of those who received
it not; and the number increased of those who were more and
more enraged at these "men who thus turned the world upside
down;" (Acts 17:6;) insomuch that more and more cried out,
"Away with such fellows from the earth; it is not fit that
they should live;" yea, and sincerely believed, that whosoever
should kill them would do God service.
7. Meanwhile they did not fail to cast out their name as evil;
(Luke 6:22;) so that this "sect was everywhere spoken against."
(Acts 27:22.) Men said all manner of evil of them, even as had
been done of the prophets that were before them (Matt. 5:12).
And whatsoever any would affirm, others would believe; so that
offences grew as the stars of heaven for multitude. And hence
arose, at the time fore-ordained of the Father, persecution
in all its forms. Some, for a season, suffered only shame and
reproach; some, "the spoiling of their goods;" "some
had trial of mocking and scourging; some of bonds and imprisonment;"
and others "resisted unto blood" (Heb. 10:34; 11:36ff.)
8. Now it was that the pillars of hell were shaken, and the
kingdom of God spread more and more. Sinners were everywhere
"turned from darkness to light, and from the power of Satan
unto God." he gave his children "such a mouth, and
such wisdom, as all their adversaries could not resist;"
and their lives were of equal force with their words. But above
all, their sufferings spake to all the world. They "approved
themselves the servants of God, in afflictions, in necessities,
in distresses, in stripes, in imprisonments, in tumults, in
labours; in perils in the sea, in perils in the wilderness,
in weariness and painfulness, in hunger and thirst, in cold
and nakedness" (2 Cor. 6:4ff.). And when, having fought
the good fight, they were led as sheep to the slaughter, and
offered up on the sacrifice and service of their faith, then
the blood of each found a voice, and the heathen owned, "He
being dead, yet speaketh."
9. Thus did Christianity spread itself in the earth. But how
soon did the tares appear with the wheat, and the mystery
of iniquity work, as well as the mystery of godliness!
How soon did Satan find a seat, even in the temple of God,
"till the woman fled into the wilderness," and "the
faithful were again minished from the children of men!"
here we tread a beaten path: the still unceasing corruptions
of the succeeding generations have been largely described, from
time to time, by those witnesses God raised up, to show that
he had "built his church upon a rock, and the gates of
hell should not" wholly "prevail against her."
(Matt. 16:18.)
III. 1. But shall we not see greater things than these? Yea,
greater than have been yet from the beginning of the world.
Can Satan cause the truth of God to fail, or his promises to
be of none effect? If not, the time will come when Christianity
will prevail over all, and cover the earth. Let us stand a little,
and survey (the Third thing which was proposed) this strange
sight, a Christian World. Of this the Prophets of old
inquired and searched diligently (1 Pet. 1:10, 11ff.:) of this
the Spirit which was in them testified: "It shall come
to pass in the last days, that the mountain of the Lord's house
shall be established in the top of the mountains, and shall
be exalted above the hills; and all nations shall flow unto
it. And they shall beat their swords into ploughshares, and
their spears into pruning-hooks. Nation shall not lift up sword
against nation; neither shall they learn war any more."
(Isa. 2:1-4.) "In that day there shall be a Root of Jesse,
which shall stand for an Ensign of the people. To it shall the
Gentiles seek: and his rest shall be glorious. And it shall
come to pass in that day, that the Lord shall set his hand again
to recover the remnant of his people; and he shall set up an
Ensign for the nations, and shall assemble the outcasts of Israel,
and gather together the dispersed of Judah, from the four corners
of the earth." (Isa. 11:10-12.) "The wolf shall then
dwell with the lamb, and the leopard shall lie down with the
kid; and the calf and the young lion and the fatling together;
and a little child shall lead them. They shall not hurt nor
destroy, saith the Lord, in all my holy mountain. For the earth
shall be full of the knowledge of the Lord, as the waters cover
the sea" (Isa. 11:6-9).
2. To the same effect are the words of the great Apostle, which
it is evident have never yet been fulfilled. "Hath God
cast away his people? God forbid." "But through their
fall salvation is come to the Gentiles." "And if the
diminishing of them be the riches of the Gentiles, how much
more their fullness?" "For I would not, brethren,
that ye should be ignorant of this mystery; that blindness in
part is happened to Israel, until the fullness of the Gentiles
be come in: And so all Israel shall be saved." (Rom. 11:1,
11, 25, 26.)
3. Suppose now the fullness of time to be come, and the prophecies
to be accomplished. What a prospect is this! All is peace, "quietness,
and assurance for ever." here is no din of arms, no "confused
noise," no "garments rolled in blood." "Destructions
are come to a perpetual end." Wars are ceased from the
earth. Neither are there any intestine jars remaining; no brother
rising up against brother; no country or city divided against
itself, and tearing out its own bowels. Civil discord is at
an end for evermore, and none is left either to destroy or hurt
his neighbour. here is no oppression to "make" even
"the wise man mad;" no extortion to "grind the
face of the poor;" no robbery or wrong; no rapine or injustice;
for all are "content with such things as they possess."
Thus "righteousness and peace have kissed each other;"
(Ps. 85:10;) they have "taken root and filled the land;"
"righteousness flourishing out of the earth;" and
"peace looking down from heaven."
4. And with righteousness or justice, mercy is also found.
The earth is no longer full of cruel habitations. The Lord hath
destroyed both the blood-thirsty and malicious, the envious
and revengeful man. Were there any provocation, there is none
that now knoweth to return evil for evil; but indeed there is
none that doeth evil, no, not one; for all are harmless as doves.
And being filled with peace and joy in believing, and united
in one body, by one Spirit, they all love as brethren, they
are all of one heart and of one soul. "Neither saith any
of them, that aught of the things which he possesseth is his
own." There is none among them that lacketh: for every
man loveth his neighbour as himself. And all walk by one rule:
"Whatever ye would that men should do unto you, even so
do unto them."
5. It follows, that no unkind word can ever be heard among
them, no strife of tongues, no contention of any kind, no railing
or evil-speaking, but every one "opens his mouth with wisdom,
and in his tongue there is the law of kindness." Equally
incapable are they of fraud or guile: their love is without
dissimulation: Their words are always the just expression of
their thoughts, opening a window into their breast, that whosoever
desires may look into their hearts, and see that only love and
God are there.
6. Thus, where the Lord Omnipotent taketh to himself his mighty
power and reigneth, doth he "subdue all things to himself,"
cause every heart to overflow with love, and fill every mouth
with praise. "Happy are the people that are in such a case:
yea, blessed are the people who have the Lord for their God"
(Psalm 144:15.) "Arise, shine;" (saith the Lord;)
"for thy light is come, and the glory of the Lord is risen
upon thee." "Thou hast known that I the Lord am thy
Saviour and thy Redeemer, the mighty God of Jacob. I have made
thy officers peace, and thy exactors righteousness. Violence
shall no more be heard in thy land, wasting nor destruction
within thy borders; but thou shalt call thy walls Salvation
and thy gates Praise." "Thy people are all righteous;
they shall inherit the land for ever; the branch of my planting,
the work of my hands, that I may be glorified." "The
sun shall be no more thy light by day; neither for brightness
shall the moon give light unto thee: but the Lord shall be unto
thee an everlasting light, and thy God thy glory" (Isa.
60:1, 16-19).
IV. Having thus briefly considered Christianity, as beginning,
as going on, and as covering the earth, it remains only that
I should close the whole with a plain, practical application.
1. And, first, I would ask, Where does this Christianity now
exist? Where, I pray, do the Christians live? Which is the country,
the inhabitants whereof are all thus filled with the Holy Ghost?
--are all of one heart and of one soul? cannot suffer one among
them to lack anything, but continually give to every man as
he hath need; who, one and all, have the love of God filling
their hearts, and constraining them to love their neighbour
as themselves; who have all "put on bowels of mercy, humbleness
of mind, gentleness, long-suffering?" who offend not in
any kind, either by word or deed, against justice, mercy, or
truth; but in every point do unto all men; as they would these
should do unto them? With what propriety can we term any a Christian
country, which does not answer this description? Why then, let
us confess we have never yet seen a Christian country upon earth.
2. I beseech you, brethren, by the mercies of God, if ye do
account me a madman or a fool, yet, as a fool bear with me.
It is utterly needful that some one should use great plainness
of speech towards you. It is more especially needful at this
time; for who knoweth but it is the last? Who knoweth
how soon the righteous Judge may say, "I will no more be
entreated for this people?" "Though Noah, Daniel,
and Job were in this land, they should but deliver their own
souls." And who will use this plainness, if I do not? Therefore
I, even I, will speak. And I adjure you, by the living God,
that ye steel not your breasts against receiving a blessing
at my hands. Do not say in your hearts, Non persuadebis,
etiamsi persuaseris;" [Your persuasions shall not prevail
with us, even though they should really convince us.--EDIT.]
or, in other words, "Lord, thou shalt not send by whom
thou wilt send; let me rather perish in my blood, than be
saved by this man!"
3. Brethren, "I am persuaded better things of you, though
I thus speak." Let me ask you then, in tender love, and
in the spirit of meekness, Is this city a Christian city? Is
Christianity, scriptural Christianity, found here? Are we, considered
as a community of men, so "filled with the Holy Ghost,"
as to enjoy in our hearts, and show forth in our lives, the
genuine fruits of that Spirit? Are all the Magistrates, all
heads and Governors of Colleges and Halls, and their respective
Societies (not to speak of the inhabitants of the town), "of
one heart "and one soul?" Is "the love of God
shed abroad in our hearts?" Are our tempers the same that
were in him? And are our lives agreeable thereto? Are we "holy
as he who hath called us is holy in all manner of conversation?"
4. I entreat you to observe, that here are no peculiar notions
now under consideration; that the question moved is not concerning
doubtful opinions of one kind or another, but concerning
the undoubted, fundamental branches (if there be any such) of
our common Christianity. And for the decision thereof, I appeal
to your own conscience, guided by the Word of God. he therefore
that is not condemned by his own heart, let him go free.
5. In the fear, then, and in the presence of the great God,
before whom both you and I shall shortly appear, I pray you
that are in authority over us, whom I reverence for your office
sake, to consider (and not after the manner of dissemblers with
God), are you "filled with the Holy Ghost?" Are you
lively portraitures of him whom ye are appointed to represent
among men? "I have said, Ye are gods," ye magistrates
and rulers; ye are by office so nearly allied to the God of
heaven! In your several stations and degrees, ye are to show
forth unto us "the Lord our Governor." Are all the
thoughts of your hearts, all your tempers and desires, suitable
to your high calling? Are all your words like unto those which
come out of the mouth of God? Is there in all your actions dignity
and love? --a greatness which words cannot express, which can
flow only from a heart "full of God;" and yet consistent
with the character of "man that is a worm, and the son
of man that is a worm?"
6. Ye venerable men, who are more especially called to form
the tender minds of youth, to dispel thence the shades of ignorance
and error, and train them up to be wise unto salvation, are
you "filled with the Holy Ghost?" with all those "fruits
of the Spirit," which your important office so indispensably
requires? Is your heart whole with God? full of love and zeal
to set up his kingdom on earth? Do you continually remind those
under your care, that the one rational end of all our studies,
is to know, love and serve "the only true God, and Jesus
Christ whom he hath sent?" Do you inculcate upon them day
by day, that love alone never faileth (whereas, whether there
be tongues, they shall fail, or philosophical knowledge, it
shall vanish away); and that without love, all learning is but
splendid ignorance, pompous folly, vexation of spirit? Has all
you teach an actual tendency to the love of God, and of all
mankind for his sake? Have you an eye to this end in whatever
you prescribe, touching the kind, the manner, and the measure
of their studies; desiring and labouring that, wherever the
lot of these young soldiers of Christ is cast, they may be so
many burning and shining lights, adorning the gospel of Christ
in all things? And permit me to ask, Do you put forth all your
strength in the vast work you have undertaken? Do you labour
herein with all your might? exerting every faculty of your soul,
using every talent which God hath lent you, and that to the
uttermost of your power?
7. Let it not be said, that I speak here, as if all under your
care were intended to be clergymen. Not so: I only speak as
if they were all intended to be Christians. But what example
is set them by us who enjoy the beneficence of our forefathers?
--by Fellows, Students, Scholars; more especially those who
are of some rank and eminence? Do ye, brethren, abound in the
fruits of the Spirit, in lowliness of mind, in self-denial and
mortification, in seriousness and composure of spirit, in patience,
meekness, sobriety, temperance; and in unwearied, restless endeavours
to do good in every kind unto all men, to relieve their outward
wants, and to bring their souls to the true knowledge and love
of God? Is this the general character of Fellows of Colleges?
I fear it is not. Rather, have not pride and haughtiness of
spirit, impatience and peevishness, sloth and indolence, gluttony
and sensuality, and even a proverbial uselessness, been objected
to us, perhaps not always by our enemies, nor wholly without
ground? O that God would roll away this reproach from us, that
the very memory of it might perish for ever!
8. Many of us are more immediately consecrated to God, called
to minister in holy things. Are we then patterns to the rest,
"in word, in conversation, in charity, in spirit, in faith,
in purity" (1 Tim. 4:12)? Is there written on our forehead
and on our heart, "Holiness to the Lord?" From what
motives did we enter upon this office? Was it indeed with a
single eye "to serve God, trusting that we were inwardly
moved by the Holy Ghost to take upon us this ministration, for
the promoting of his glory, and the edifying of his people?"
And have we "clearly determined, by God's grace, to give
ourselves wholly to this office?" Do we forsake and set
aside, as much as in us lies, all worldly cares and studies?
Do we apply ourselves wholly to this one thing, and draw all
our cares and studies this way? Are we apt to teach? Are we
taught of God, that we may be able to teach others also? Do
we know God? Do we know Jesus Christ? Hath "God revealed
his Son in us?" And hath he "made us able ministers
of the new covenant?" Where then are the "seals of
our apostleship?" Who, that were dead in trespasses and
sins, have been quickened by our word? Have we a burning zeal
to save souls from death, so that for their sake we often forget
even to eat our bread? Do we speak plain, "by manifestation
of the truth commending ourselves to every man's conscience
in the sight of God" (2 Cor. 4:2)? Are we dead to the world,
and the things of the world, "laying up all our treasure
in heaven?" Do we lord over God's heritage? Or are we the
least, the servants of all? When we bear the reproach of Christ,
does it sit heavy upon us? Or do we rejoice therein? When we
are smitten on the one cheek, do we resent it? Are we impatient
of affronts? Or do we turn the other also; not resisting the
evil, but overcoming evil with good? Have we a bitter zeal,
inciting us to strive sharply and passionately with them that
are out of the way? Or is our zeal the flame of love, so as
to direct all our words with sweetness, lowliness, and meekness
of wisdom?
9. Once more: what shall we say concerning the youth of this
place? Have you either the form or the power of Christian godliness?
Are you humble, teachable, advisable; or stubborn, self-willed,
heady, and highminded? Are you obedient to your superiors as
to parents? Or do you despise those to whom you owe the tenderest
reverence? Are you diligent in your easy business, pursuing
your studies with all your strength? Do you redeem the time,
crowding as much work into every day as it can contain? Rather,
are ye not conscious to yourselves, that you waste away day
after day, either in reading what has no tendency to Christianity,
or in gaming, or in--you know not what? Are you better managers
of your fortune than of your time? Do you, out of principle,
take care to owe no man anything? Do you "remember the
Sabbath day, to keep it holy;" to spend it in the more
immediate worship of God? When you are in his house, do you
consider that God is there? Do you behave "as seeing him
that is invisible?" Do you know how to possess your bodies
in sanctification and honour?" Are not drunkenness and
uncleanness found among you? Yea, are there not of you who "glory
in their shame?" Do not many of you "take the name
of God in vain," perhaps habitually, without either remorse
or fear? Yea, are there not a multitude of you that are forsworn?
I fear, a swiftly-increasing multitude. Be not surprised, brethren.
Before God and this congregation, I own myself to have been
of the number, solemnly swearing to observe all those customs,
which I then knew nothing of; and those statutes, which I did
not so much as read over, either then, or for some years after.
What is perjury, if this is not? But if it be, O what a weight
of sin, yea, sin of no common dye, lieth upon us! And doth not
the Most High regard it?
10. May it not be one of the consequences of this, that so
many of you are a generation of triflers; triflers with God,
with one another, and with your own souls? For, how few of you
spend, from one week to another, a single hour in private prayer!
How few have any thought of God in the general tenor of your
conversation! Who of you is in any degree acquainted with the
work of his Spirit, his supernatural work in the souls of men?
Can you bear, unless now and then in a church, any talk of the
Holy Ghost? Would you not take it for granted, if one began
such a conversation, that it was either hypocrisy or enthusiasm?
In the name of the Lord God Almighty, I ask, what religion are
you of? Even the talk of Christianity, ye cannot, will not bear.
O my brethren, what a Christian city is this! "It is time
for Thee, Lord, to lay to Thine hand!"
11. For, indeed, what
probability, what possibility, rather (speaking after the manner
of men), is there that Christianity, scriptural Christianity,
should be again the religion of this place? that all orders
of men among us should speak and live as men "filled with
the Holy Ghost?" By whom should this Christianity be restored?
By those of you that are in authority? Are you convinced then
that this is scriptural Christianity? Are you desirous it should
be restored? And do ye not count your fortune, liberty, life,
dear unto yourselves, so ye may be instrumental in the restoring
of it? But suppose ye have this desire, who hath any power proportioned
to the effect? Perhaps some of you have made a few faint attempts,
but with how small success! Shall Christianity then be restored
by young, unknown, inconsiderable men? I know not whether ye
yourselves could suffer it. Would not some of you cry out, "Young
man, in so doing thou reproachest us?" But there is no
danger of your being put to the proof; so hath iniquity overspread
us like a flood. Whom then shall God send? --the famine, the
pestilence (the last messengers of God to a guilty land), or
the sword, "the armies of the" Romish "aliens,"
to reform us into our first love? Nay, "rather let us fall
into thy hand, O Lord, and let us not fall into the hand of
man." Lord, save, or we perish! Take us out of the mire,
that we sink not! O help us against these enemies! for vain
is the help of man. Unto thee all things are possible. According
to the greatness of thy power, preserve thou those that are
appointed to die; and preserve us in the manner that seemeth
to thee good; not as we will, but as thou wilt!
Edited anonymously at the Memorial University
of Newfoundland with corrections and other modifications by
Ryan Danker and George Lyons of Northwest Nazarene University.
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