Part 11

8. That we may the more diligently labour to season all we can, with every holy and heavenly temper, our Lord proceeds to shew the desperate state of those, who do not impart the religion they have received: which indeed they cannot possibly fail to do, so long as it remains in their own hearts. _If the salt hath lost its savour, wherewith shalt it be salted? It is thenceforth good for nothing but to be cast out, and trodden under foot of men._ If ye who were holy and heavenly-minded, and consequently zealous of good works, have no longer that savour in yourselves, and do therefore no longer season others; if you are grown flat, insipid, dead, both careless of your own soul, and useless to the souls of other men, _wherewith shall ye be salted_? How shall ye be recovered? What help? What hope? Can tasteless salt be restored to its savour! No; _it is thenceforth good for nothing but to be cast out_, even as the mire in the streets, _and to be trodden under foot of men_, to be overwhelmed with everlasting contempt. If ye had never known the Lord, there might have been hope, if ye had never been _found in him_. But what can you now say to that his solemn declaration, just parallel to what he hath here spoken? [86]_Every branch in me that beareth not fruit, he_ (the Father) _taketh away. He that abideth in me, and I in him, bringeth forth much fruit.――If a man abide not in me_, (or, do not bring forth fruit) _he is cast out as a branch and withered; and men gather them_ (not to plant them again, but) _to cast them into the fire_.

9. Toward those who have never tasted of the good word, God is indeed pitiful and of tender mercy. But justice takes place with regard to those who have tasted that the Lord is gracious, and have afterwards _turned back from the holy commandment_ then _delivered to them. [87]For it is impossible for those who were once enlightened_, in whose hearts God had once shined, to enlighten them with the knowledge of the glory of God, in the face of _Jesus Christ; who have tasted of the heavenly gift_, of redemption in his blood, the forgiveness of sins; _and were made partakers of the Holy Ghost_, of lowliness, of meekness, and of the love of God and man shed abroad in their hearts, by the Holy Ghost which was given unto them: _and have fallen away_, καὶ παραπεσόντας· (Here is not a supposition, but a flat declaration of matter of fact) _to renew them again unto repentance: seeing they crucify to themselves the Son of_ God _afresh, and put him to an open shame_.

But that none may misunderstand these awful words, it should be carefully observed, 1. Who they are that are here spoken of; namely, they, and they only, who _were once_ thus _enlightened_. They only _who did taste of_ that _heavenly gift, and were_ thus _made partakers of the Holy Ghost_. So that all who have not experienced these things, are wholly unconcerned in this scripture. 2. What that falling away is which is here spoken of. It is an absolute, total apostacy. A believer may fall, and not fall away. He may fall and rise again. And if he should fall, even into sin, yet this case, dreadful as it is, is not desperate. For _we have an Advocate with the Father_, Jesus Christ _the righteous: and he is the propitiation for our sins_. But let him above all things beware, lest his _heart be hardened by the deceitfulness of sin_: lest he should sink lower and lower, ’till he wholly fall away, ’till he become as _salt_ that hath _lost its savour: for if we_ thus _sin wilfully, after we have received the_ experimental _knowledge of the truth, there remaineth no more sacrifice for sins: but a certain, fearful looking for of fiery indignation, which shall devour the adversaries_.

II. 1. “But although we may not wholly separate ourselves from mankind, although it be granted, we ought to season them, with the religion which God has wrought in our hearts, yet may not this be done insensibly? May we not convey this into others in a secret, and almost imperceptible manner? So that scarce any one shall be able to observe, how or when it is done? Even as salt conveys its own savour, into that which is seasoned thereby, without any noise, and without being liable to any outward observation. And if so, altho’ we do not go out of the world, yet we may lie hid in it. We may thus far keep our religion to ourselves, and not offend those whom we cannot help.”

2. Of this plausible reasoning of flesh and blood, our Lord was well aware also. And he has given a full answer to it in those words, which come now to be considered: in explaining which I shall endeavour to shew, as I proposed to do in the second place, that so long as true religion abides in our hearts, it is impossible to conceal it, as well as absolutely contrary to the design of its great Author.

And, first, it is impossible for any that have it, to conceal the religion of _Jesus Christ_. This our Lord makes plain beyond all contradiction, by a two-fold comparison. _Ye are the light of the world. A city set upon an hill cannot be hid._

_Ye_ Christians _are the light of the world_, with regard both to your tempers and actions. Your holiness makes you as conspicuous, as the sun in the midst of heaven. As ye cannot go out of the world, so neither can ye stay in it, without appearing to all mankind. Ye may not flee from men, and while ye are among them, it is impossible to hide your lowliness and meekness, and those other dispositions whereby ye aspire to be perfect, as your Father which is in heaven is perfect. Love cannot be hid any more than light; and least of all, when it shines forth in action; when ye exercise yourselves in the labour of love, in beneficence of every kind. As well may men think to hide a city, as to hide a Christian: yea, as well may they conceal a city set upon a hill, as a holy, zealous, active lover of God and man.

3. It is true, men who love darkness rather than light, because their deeds are evil, will take all possible pains to prove, that the light which is in you is darkness. They will say evil, all manner of evil, falsely, of the good which is in you: they will lay to your charge that which is farthest from your thoughts, which is the very reverse of all you are and all you do. And your patient continuance in well-doing, your meek suffering all things for the Lord’s sake, your calm, humble joy in the midst of persecution, your unwearied labour to overcome evil with good, will make you still more visible and conspicuous than ye were before.

4. *So impossible it is, to keep our religion from being seen, unless we cast it away: so vain is the thought, of hiding the light, unless by putting it out. Sure it is, that a secret, unobserved religion cannot be the religion of _Jesus Christ_. Whatever religion can be concealed, is not Christianity. If a Christian could be hid, he could not be compared to a city set upon an hill; to the light of the world, the sun shining from heaven, and seen by all the world below. Never therefore let it enter into the heart of him whom God hath renewed in the spirit of his mind, to hide that light, to keep his religion to himself; especially considering it is not only impossible, to conceal true Christianity, but likewise absolutely contrary to the design of the great Author of it.

5. This plainly appears from the following words: _neither do men light a candle to put it under a bushel_. *As if he had said, as men do not light a candle, only to cover and conceal it, so neither does God enlighten any soul with his glorious knowledge and love, to have it covered or concealed, either by prudence, falsely so called, or shame, or voluntary humility: to have it hid either in a desert, or in the world; either by avoiding men, or in conversing with them. _But they put it on a candlestick, and it giveth light to all that are in the house._ In like manner, it is the design of God, that every Christian should be in an open point of view: that he may give light to all around, that he may visibly express the religion of _Jesus Christ_.

6. Thus hath God in all ages spoken to the world, not only by precept but by example also. He hath _not left himself without witness_ in any nation, where the sound of the gospel hath gone forth, without a few who testified his truth, by their lives as well as their words. These have been _as lights shining in a dark place_. And from time to time they have been the means of enlightning some, of preserving a remnant, a little seed, which was _counted unto the_ Lord _for a generation_. They have led a few poor sheep out of the darkness of the world, and guided their feet into the way of peace.

7. One might imagine, that ♦where both scripture and the reason of things speak so clearly and expresly, there could not be much advanced on the other side, at least, not with any appearance of truth. But they who imagine thus, know little of the depths of _Satan_. After all that scripture and reason have said, so exceeding plausible are the pretences for solitary religion, for a Christian’s going out of the world, or at least hiding himself in it, that we need all the wisdom of God to see through the snare, and all the power of God to escape it: so many and strong are the objections which have been brought against being social, open, active Christians.

III. 1. To answer these was the third thing which I proposed. And, first, it has been often objected, that religion does not lie in outward things, but in the heart, the inmost soul: that it is the union of the soul with God, the life of God in the soul of man: that outside religion is nothing worth; seeing God _delighteth not in burnt offerings_, in outward services, but a pure and holy heart is the _sacrifice he will not despise_.

I answer, it is most true, that the root of religion lies in the heart, in the inmost soul: that this is, the union of the soul with God, the life of God in the soul of man. But if this root be really in the heart, it cannot but put forth branches. And these are, the several instances of outward obedience, which partake of the same nature with the root; and consequently, are not only marks or signs, but substantial parts of religion.

It is also true, that bare outside religion, which has no root in the heart, is nothing worth; that God delighteth not in _such_ outward services, no more than in Jewish burnt-offerings, and that a pure and holy heart is a sacrifice, with which he is always well pleased. But he is also well pleased with all that outward service, which arises from the heart: with the sacrifice of our prayers, (whether public or private) of our praises and thanksgivings: with the sacrifice of our goods, humbly devoted to him, and employed wholly to his glory: and with that of our bodies, which he peculiarly claims; which the apostle _beseeches_ us, _by the mercies of_ God, _to present unto him, a living sacrifice, holy, acceptable to_ God.

2. A second objection, nearly related to this, is, that love is all in all: that it is _the fulfilling of the law, the end of the commandment_, of every commandment of God: that all we do and all we suffer, if we have not charity, or love, profiteth us nothing: And therefore the apostle directs us, _to follow after charity_, and terms this, _the more excellent way_.

I answer, it is granted, that the love of God and man, arising from _faith unfeigned_, is all in all, the fulfilling of the law, the end of every commandment of God. It is true, that without this whatever we do, whatever we suffer profits us nothing. But it does not follow, that love is all in such a sense, as to supersede either faith or good works. It is _the fulfilling of the law_, not by releasing us from, but by constraining us to obey it. It is _the end of the commandment_, as every commandment leads to and centers in it. It is allowed, that whatever we do or suffer, without love, profits us nothing. But withal whatever we do or suffer in love, though it were only the suffering reproach for _Christ_, or the giving a cup of cold water in his name, it shall in no wise lose its reward.

3. “But does not the apostle direct us, to _follow after charity_? And does he not term it, _a more excellent way_?”――He does direct us to _follow after charity_. But not after that alone. His words are, [88]_Follow after charity; and desire spiritual gifts_. Yea, _follow after charity_; and desire to spend and to be spent for your brethren. _Follow after charity_; and as you have opportunity, do good to all men.

In the same verse also, wherein he terms this, the way of love, _a more excellent way_, he directs the _Corinthians_ to desire other gifts besides it: Yea to desire them earnestly. [89]_Covet earnestly_, saith he, _the best gifts: and yet I shew unto you a more excellent way_. More excellent than what? Than the gifts of _healing_, of _speaking with tongues_, and of _interpreting_, mentioned in the preceding verse. But not more excellent than the way of obedience. Of this the apostle is not speaking. Neither is he speaking of outward religion at all. So that this text is quite wide of the present question.

But suppose the apostle had been speaking of outward as well as inward religion, and comparing them together: suppose in the comparison he had given the preference ever so much to the latter: suppose he had preferred (as he justly might) a loving heart, before all outward works whatever: Yet it would not follow, that we were to reject, either one or the other. No; God hath joined them together from the beginning of the world. And let not man put them asunder.

4. “But God _is a Spirit, and they that worship him, must worship him in Spirit and in truth_. And is not this enough? Nay, ought we not to employ the whole strength of our mind herein? Does not attending to outward things, clog the soul, that it cannot soar aloft in holy contemplation? Does it not damp the vigour of our thought? Has it not a natural tendency, to incumber and distract the mind? Whereas St. _Paul_ would have us _to be without carefulness_, and to _wait upon the_ Lord _without distraction_.”

*I answer, God is a Spirit, and they that worship him, must worship him in Spirit and in truth. Yea, and this is enough: we ought to employ the whole strength of our mind therein. But then I would ask, What is it to worship God, a Spirit, in spirit and in truth? Why, it is to worship him with our spirit; to worship him in that manner, which none but spirits are capable of. It is, to believe in him, as a wise, just, holy being, of purer eyes than to behold iniquity: and yet merciful, gracious and long-suffering; forgiving iniquity and transgression and sin: casting all our sins behind his back, and accepting us in the beloved. It is, to love him, to delight in him, to desire him, with all our heart and mind and soul and strength: to imitate him we love, by purifying ourselves, even as he is pure; and to obey him whom we love and in whom we believe, both in thought and word and work. Consequently, one branch of the worshipping God in spirit and in truth, is the keeping his outward commandments. To glorify him therefore with our bodies as well as with our spirits, to go through outward work with hearts lifted up to him, to make our daily employment a sacrifice to God; to buy and sell, to eat and drink to his glory: this is worshipping God in spirit and in truth, as much as the praying to him in a wilderness.

5. *But if so, then contemplation is only one way of worshipping God in spirit and in truth. Therefore to give ourselves up entirely to this, would be to destroy many branches of spiritual worship, all equally acceptable to God, and equally profitable, not hurtful to the soul. For it is a great mistake to suppose, That an attention to those outward things, whereto the providence of God hath called us, is any clog to a Christian, or any hindrance at all to his always seeing him that is invisible. It does not at all damp the ardor of his thought, it does not incumber or distract his mind; it gives him no uneasy or hurtful care, who does it all as unto the Lord: who hath learned, whatsoever he doth in word or deed, to do all in the name of the Lord Jesus: having only one eye of the soul, which moves round on outward things, and one immoveably fixt on God. Learn what this meaneth, ye poor recluses, that you may clearly discern your own littleness of faith. Yea, that you may no longer judge others by yourselves, go and learn what that meaneth:

Thou, O Lord, in tender love Dost all my burdens bear; Lift my heart to things above, And fix it ever there. Calm on tumult’s wheel I sit; Midst busy multitudes alone, Sweetly waiting at thy feet, Till all thy will be done.

6. But the grand objection is still behind. “We appeal, say they, to experience. Our light did shine: we used outward things many years: and yet they profited nothing. We attended on all the ordinances: but we were no better for it; nor indeed any one else: nay we were the worse. For we fancied ourselves Christians for so doing, when we knew not what Christianity meant.”

I allow the fact. I allow that you and ten thousand more have thus abused the ordinances of God: mistaking the means for the end: supposing that the doing these, or some other outward works, either was the religion of _Jesus Christ_, or would be accepted in the place of it. But let the abuse be taken away and the use remain. Now use all outward things; but use them with a constant eye to the renewal of your soul in righteousness and true holiness.

7. But this is not all. They affirm, “Experience likewise shews, That the trying to do good is but lost labour: what does it avail to feed or cloath men’s bodies, if they are just dropping into everlasting fire? And what good can any man do to their souls? If these are changed, God doth it himself. Besides, all men are either good, at least desirous so to be, or obstinately evil. Now the former have no need of us. Let them ask help of God, and it shall be given them. And the latter will receive no help from us. Nay, and our Lord forbids, to _cast our pearls before swine_.”

I answer, 1. Whether they will finally be lost or saved, you are expresly commanded to feed the hungry and cloath the naked. If you can, and do not, whatever becomes of them, you shall go away into everlasting fire. 2. Though it is God only changes hearts, yet he generally doth it by man. It is our part to do all that in us lies, as diligently as if we could change them ourselves, and then to leave the event to him. 3. God in answer to their prayers, builds up his children by each other in every good gift; nourishing and strengthning the whole _body, by that which every joint supplieth_. So that _the eye cannot say to the hand, I have no need of thee_; no, nor even _the head to the feet, I have no need of you_. Lastly, how are you assured, that the persons before you are dogs or swine? Judge them not, until you have tried. _How knowest thou, O man, but thou mayest gain thy brother?_ But thou mayest, under God, save his soul from death? When he spurns thy love and blasphemes the good word, then it is time to give him up to God.

8. “We have tried. We have laboured to reform sinners. And what did it avail? On many we could make no impression at all: and if some were changed for a while, yet their goodness was but as the morning dew; and they were soon as bad, nay worse than ever. So that we only hurt them――and ourselves too; for our minds were hurried and discomposed: perhaps filled with anger instead of love. Therefore we had better have kept our religion to ourselves.”

It is very possible this fact also may be true: That you have tried to do good and have not succeeded; yea, that those who seemed reformed, relapsed into sin, and their last state was worse than the first. And what marvel? Is the servant above his Master? But how often did he strive to save sinners; and they would not hear: or when they had followed him a while, they turned back as a dog to his vomit. But he did not therefore desist from striving to do good: no more should you, whatever your success be. It is your part, to do as you are commanded: the event is in the hand of God. You are not accountable for this: leave it to him, who orders all things well. _In the morning sow thy seed, and in the evening with-hold not thy hand; for thou knowest not whether shall prosper_, Eccles. ♦xi. 6.

“But the trial hurries and frets your own soul.” Perhaps it did so for this very reason, because you thought you was accountable for the event, which no man is, nor indeed can be. Or perhaps, because you was off your guard; you was not watchful over your own spirit. But this is no reason for disobeying God. Try again; but try more warily than before. Do good (as you forgive) _not seven times only; but until seventy times seven_. Only be wiser by experience: attempt it every time more cautiously than before. Be more humbled before God, more deeply convinced, that of yourself you can do nothing. Be more jealous over your own spirit: more gentle and watchful unto prayer. Thus _cast your bread upon the waters, and you shall find it again after many days_.

IV. 1. Notwithstanding all these plausible pretences for hiding it, _Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven_. This is the practical application which our Lord himself makes of the foregoing considerations.

_Let your light so shine_――Your lowliness of heart, your gentleness and meekness of wisdom: your serious, weighty concern for the things of eternity, and sorrow for the sins and miseries of men: your earnest desire of universal holiness and full happiness in God: your tender good-will to all mankind, and fervent love to your supreme benefactor. Endeavour not to conceal this light, wherewith God hath enlightened your soul: but let it _shine before men_, before all with whom you are, in the whole tenor of your conversation. Let it shine still more eminently in your actions, in your doing all possible good to all men: and in your suffering for righteousness sake, while you _rejoice and are exceeding glad, knowing that great is your reward in heaven_.

2. _Let your light so shine before men, that they may see your good works_: so far let a Christian be from ever designing, or desiring to conceal his religion. On the contrary, let it be your desire, not to conceal it; not to put the _light under a bushel_. Let it be your care, to place it _on a candlestick, that it may give light to all that are in the house_. Only take heed, not to seek your own praise herein, not to desire any honour to yourselves. But let it be your sole aim, that all, who see your good works, may _glorify your Father which is in heaven_.

3. *Be this your one ultimate end in all things. With this view, be plain, open, undisguised, let your love be without dissimulation: why should you hide fair, disinterested love? Let there be no guile found in your mouth: let your words be the genuine picture of your heart. Let there be no darkness or reservedness in your conversation, no disguise in your behaviour. Leave this to those who have other designs in view; designs which will not bear the light. Be ye artless and simple to all mankind; that all may see the grace of God which is in you. And although some will harden their hearts, yet others will take knowledge, that ye have been with _Jesus_, and by returning themselves _to the great Bishop of their souls, glorify your Father which is in heaven_.