the Lord. And they rose early in the morning and went forth. And when they began to sing and to praise, the Lord set ambushments against the children of Moab, Ammon, and Mount Seir-and every one helped to destroy another," 2 Chron. xx. 2, &c.

But

Such was the salvation which the children of Judah saw. how does all this prove, that we ought not to wait for the grace of God, in the means which he hath ordained?

6. I shall mention but one objection more, which, indeed, does not properly belong to this head. Nevertheless, because it has been so frequently urged, I may not wholly pass it by.

Does not St. Paul say, If ye be dead with Christ, why are ye subject to ordinances?' Col. ii. 20. Therefore a Christian, one that is dead with Christ, need not use the ordinances any more."

So you say, "If I am a Christian, I am not subject to the ordinances of Christ!" Surely, by the absurdity of this, you must see at the first glance, that the ordinances here mentioned cannot be the ordinances of Christ! That they must needs be the Jewish ordinances, to which it is certain, a Christian is no longer subject.

And the same undeniably appears from the words immediately following, "Touch not, taste not, handle not;" all evidently referring to the ancient ordinances of the Jewish law.

So that this objection is the weakest of all. And, in spite of all, that great truth must stand unshaken, that all who desire the grace of God, are to wait for it, in the means which he hath ordained.

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

With regard to the former, we may observe, there is a kind of order, wherein God himself is generally pleased, to use these means, in bringing a sinner to salvation. A stupid, senseless wretch is going on in his own way, not having God in all his thoughts, when God comes upon him unawares, perhaps by an awakening sermon or conversation, perhaps by some awful providence, or it may be by an immediate stroke of his convincing Spirit, without any outward means at all. Having now a desire to flee from the wrath to come, he purposely goes to hear how it may be done. If he find a preacher who speaks to the heart, he is amazed, and begins"searching the Scriptures," whether these things are so? The more he hears and reads, the more convinced he is; and the more he meditates thereon day and night. Perhaps he finds some other book, which explains and enforces what he has heard and read in Scripture. And by all these means, the arrows of conviction sink deeper into his soul. He begins also to talk of the things of God, which are ever uppermost in his thoughts; yea, and to talk with God, to pray to him, although through fear and shame, he scarcely knows what to say. But whether he can speak or not, he cannot but pray, were it only in "groans which cannot be uttered." Yet being in doubt, whether "the high and lofty One, that inhabiteth eternity," will regard such a sinner as he, he wants to pray with those who know God, with the faithful,

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

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

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

4. As to the manner of using them, whereon indeed it wholly depends, whether they shall convey any grace at all to the user, it behooves us, first, always to retain a lively sense, that God is above all means. Have a care therefore of limiting the Almighty. He doth whatsoever and whensoever it pleaseth him. He can convey his grace, either in or out of any of the means which he hath appointed. VOL. 5.-W

66

Perhaps he will. Who hath known the mind of the Lord? Or, who hath been his counsellor?" Look then every moment for his appearing! Be it at the hour you are employed in his ordinances; or before, or after that hour. Or, when you are hindered therefrom. He is not hindered. He is always ready: always able, always willing to save." It is the Lord, let him do what seemeth him good!" Secondly, before you use any mean, let it be deeply impressed on your soul, There is no power in this." It is in itself, a poor, dead, empty thing: separate from God, it is a dry leaf, a shadow. Neither is there any merit in my using this; nothing intrinsically pleasing to God; nothing whereby I deserve any favour at his hands, no, not a drop of water to cool my tongue. But, because God bids, therefore I do; because he directs me to wait in this way; therefore, here I wait for his free mercy, whereof cometh my salvation.

66

Settle this in your heart, that the opus operatum, the mere work done profiteth nothing: that there is no power to save, but in the Spirit of God; no merit, but in the blood of Christ that, consequently, even what God ordains, conveys no grace to the soul, if you trust not in him alone. On the other hand, he that does truly trust in him, cannot fall short of the grace of God, even though he were cut off from every outward ordinance, though he were shut up in the centre of the earth.

Thirdly, In using all means, seek God alone. In and through every outward thing, look singly to the power of his Spirit, and the merits of his Son. Beware you do not stick in the work itself; if you do, it is all lost labour. Nothing short of God can satisfy your soul. Therefore, eye him in all, through all, and above all.

Remember also, to use all means, as means: as ordained, not for their own sake, but in order to the renewal of your soul in righteousness and true holiness. If, therefore, they actually tend to this, well: but, if not, they are dung and dross. Lastly, After you have used any of these, take care how you value yourself thereon: how you congratulate yourself as having done some great thing. This is turning all into poison. Think, "If God be not there, what does this avail? Have I not been adding sin to sin? How long? O Lord! save, or I perish! O lay not this sin to my charge!" If God were there, if his love flowed into your heart, you have forgot, as it were, the outward work. You see, you know, you feel, God is all in all. Be abased. Sink down before him. Give him all the praise. "Let God in all things be glorified through Christ Jesus." Let all your bones cry out, "My song shall be always of the loving-kindness of the Lord: with my mouth will I ever be telling of thy truth, from one generation to another!"

SERMON XVII.

THE CIRCUMCISION OF THE HEART.

[Preached at St. Mary's, Oxford, before the University, on January 1, 1733.]

"Circumcision is that of the Heart, in the Spirit, and not in the Letter."-ROMANS ii. 29.

1. IT is the melancholy remark of an excellent man, that, he who now preaches the most essential duties of Christianity, runs the hazard of being esteemed, by a great part of his hearers, a setter forth of new doctrines. Most men have so lived away the substance of that religion, the profession whereof they still retain, that no sooner are any of those truths proposed, which difference the Spirit of Christ from the spirit of the world, than they cry out, "Thou bringest strange things to our ears; we would know what these things mean:" though he is only preaching to them Jesus and the resurrection, with the necessary consequence of it. "If Christ be risen, ye ought then to die unto the world, and to live wholly unto God."

2. A hard saying this to the natural man, who is alive unto the world, and dead unto God; and one that he will not readily be persuaded to receive as the truth of God, unless it be so qualified in the interpretation, as to have neither use nor significancy left. He "receiveth not the words of the Spirit of God," taken in their plain and obvious meaning. "They are foolishness unto him: neither (indeed) can he know them, because they are spiritually discerned:" they are perceivable only by that spiritual sense, which in him was never yet awakened; for want of which he must reject as idle fancies of men, what are both the wisdom and the power of God.

3. That 66 circumcision is that of the heart, in the spirit and not in the letter;" that the distinguishing mark of a true follower of Christ, of one who is in a state of acceptance with God, is not either outward circumcision or baptism, or any other outward form, but a right state of soul, a mind and spirit renewed after the image of him that created it, is one of those important truths, that can only be spiritually discerned. And this the Apostle himself intimates in the next words, Whose praise is not of men, but of God." As if he had said, Expect not, whoever thou art, who thus followest thy great Master, that the world, the men who follow him not, will say, Well done, good and faithful servant!' Know, that the circumcision of the heart, the seal of thy calling, is foolishness with the world. Be content to wait for thy applause, till the day of thy Lord's appearing. In that

day shalt thou have praise of God, in the great assembly of men and angels."

I design, first, particularly to inquire, wherein this circumcision of the heart consists? And, secondly, to mention some reflections, that naturally arise from such an inquiry.

I. 1. I am, first, to inquire, wherein that circumcision of the heart consists, which will receive the praise of God? In general we may observe, it is that habitual disposition of soul, which, in the sacred writings, is termed holiness, and which directly implies, the being cleansed from sin," from all filthiness of flesh and spirit," and by consequence, the being endued with virtues, which were also in Christ Jesus; the being so, "renewed in the spirit of our mind," as to be "perfect as our Father in heaven is perfect."

66

2. To be more particular. Circumcision of heart implies, humility, faith, hope, and charity. Humility, a right judgment of ourselves, cleanses our minds from those high conceits of our own perfections, from that undue opinion of our own abilities and attainments, which are the genuine fruit of a corrupt nature. This entirely cuts of that vain thought, I am rich, and wise, and have need of nothing ; and convinces us, that we are by nature wretched, and poor, and miserable, and blind, and naked." It convinces us, that in our best estate, we are of ourselves all sin and vanity; that confusion, and ignorance, and error, reign over our understanding; that unreasonable, earthly, sensual, devilish passions, usurp authority over our will: in a word, that there is no sound part in our soul, that all the foundations of our nature are out of course.

3. At the same time we are convinced, that we are not sufficient of ourselves to help ourselves; that, without the Spirit of God, we can do nothing but add sin to sin: that it is He alone who worketh in us by his almighty power, either to will or do that which is good; it being as impossible for us even to think a good thought, without the supernatural assistance of his Spirit, as to create ourselves, or to renew our whole souls in righteousness and true holiness.

66

4. A sure effect of our having formed this right judgment of the sinfulness and helplessness of our nature, is a disregard of that honour which cometh of man," which is usually paid to some supposed excellency in us. He who knows himself, neither desires nor values the applause which he knows he deserves not. It is therefore "a very small thing with him, to be judged by man's judgment." He has all reason to think, by comparing what it has said either for or against him, with what he feels in his own breast, that the world, as well as the god of this world, was "a liar from the beginning." And even as to those who are not of the world, though he would choose, if it were the will of God, that they should account of him as of one desirous to be found a faithful steward of the Lord's goods, if happily this might be a mean of enabling him to be of more use to his fellow-servants, yet as this is the one end of his wishing for their approbation, so he does not at all rest upon it. For he is assured, that whatever God wills, he can never want instruments to perform;