92SermonsofJonathanEdwards (continued)
who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience" (Eph. 5:5, 6). "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God" (1 Cor. 6:9, 10). "They that are Christ's have crucified the flesh, with the affections and lusts" (Gal. 5:24). "If ye live after the flesh, ye shall die" (Rom. 8:13). And all this teaches us the reason why the same thing is so much insisted on by the apostle James, in various places with which you are familiar, and by the apostle John, more than almost any other subject. It is because God would have it deeply impressed on all, that good works are the only satisfying evidence that we are truly possessed of grace in the soul. It is by our practice that God judges us here on earth, and it is by our practice that he will judge us all at the great and final day.
2. In view of this subject, let all examine themselves, whether their grace is real and sincere. — Let everyone diligently and prayerfully ask whether their graces all tend to practice, and are seen from day to day in the life and conduct. But here even some truly godly persons may be ready to say, that if they judge themselves by their practice, they must condemn themselves, for they fail so much and so frequently, and are so often wandering out of the way, that at times it scarcely seems that they can be the children of God. But to such I answer, that persons who try themselves by their practice, may find that they greatly fail every day, and are often wandering out of the way, and yet they may really see no just cause in their practice to condemn themselves. For when we speak of a life of Christian practice, and when the Scriptures speak of the course of life as Christian, the meaning is not, that the life is a perfect and. sinless life; on the contrary, a Christian's life may be attended with many and exceeding great imperfections, and yet be a holy life, or a truly Christian life. It may be such a life as to clearly, and even necessarily show, that the grace which the individual has, is of the kind which has a tendency to holy practice. His fruits may be such as to be good evidence of the good nature of the tree, and his works such as to show his faith. And if you ask for still further light, then I would say, whatever your imperfections and failings may be, examine yourself whether you find the following evidences of your grace being of that kind which tends to holy practice.
First, has your supposed grace such influence as to render those things in which you have failed of holy practice, loathsome, grievous, and humbling to you? Has it such influence in your mind as to render your past sinful practices hateful in your eyes, and has it led you to mourn before God for them? And does it render those things in your conduct that, since your supposed conversion, have been contrary to Christian practice, odious in your eyes? And is it the great burden of your life, that your practice is no better? Is it really grievous to you, that you have fallen, or do fall into sin? and are you ready, after the example of holy Job, to abhor yourself for it, and repent in dust and ashes? and, like Paul, to lament your wretchedness, and pray to be delivered from sin, as you would from a body of death?
Second, do you carry about with you, habitually, a dread of sin? Do you not only mourn, and humble yourself for sins that are past, but have you a dread of sin for the future? And do you dread it because in itself it is evil, and so hurtful to your own soul, and offensive to God? Do you dread it as a terrible enemy that you have often suffered by, and feel that it has been a grievous thing to you heretofore? And do you dread it as something that has hurt, and wounded, and stung you, so that you would see it no more? Do you stand on your watch against it, as a man would keep watch against something that he dreads, with such a dread as led Joseph to say, "How can I do this great wickedness, and sin against God?" (Gen. 39:9.)
Third, are you sensible of the beauty and pleasantness of the ways of holy practice? Do you see the beauty of holiness, and the loveliness of the ways of God and Christ? It is said in the text that "charity rejoiceth in the truth;" and it is given as the character of the truly godly, that "he rejoiceth and worketh righteousness," which is the same as saying that "he rejoices to work righteousness." And how often does the Psalmist speak of the law of God as being his delight, and of his love to the divine commandments!
Fourth, do you find that you do particularly esteem and delight in those practices that may, by way of eminence, be called Christian practices, in distinction from mere worldly morality? And by Christian practices are meant such as are implied in a meek, humble, prayerful, self-denying, self-renouncing, heavenly walk and behavior. Some of the heathen have been eminent for many of the moral virtues, and wrote excellently about them, as, for example, of justice, and generosity, and fortitude, etc.; but they were far from a Christian poverty of spirit and lowliness of mind. They sought their own glory, and gloried exceedingly in their outward virtues, and seemed to know nothing of such a walk as the gospel commands, a walk of selfemptiness, and poverty of spirit, and self-distrust, and selfrenunciation, and prayerful reliance on God. They were strangers to meekness, and did not allow, or even dream, that the forgiveness and love of enemies was a virtue. Such virtues as these are peculiarly Christian virtues, and Christian by way of distinction and eminence, and of these it is, that I ask, if you hold them in special esteem, for your Savior's sake, and because they are fraught with his spirit? If you are essentially distinguished and different in your spirit from the mere moralist, or the heathen sage or philosopher, you will have a spirit of special esteem for and delight in those virtues that do especially belong to the gospel.
Fifth, do you hunger and thirst after a holy practice? Do you long to live a holy life, to be conformed to God, to have your conduct, day by day, better regulated, and more spiritual, more to God's glory, and more such as becometh a Christian? Is this what you love, and pray for, and long for, and live for? This is mentioned by Christ, as belonging to the character of true Christians, that they "hunger and thirst after righteousness." Does this trait belong to you?
Sixth, do you make a business of endeavoring to live holily, and as God would have you, in all respects? Not only can you be said to endeavor after holiness, but do you make a business of endeavoring after it? Is it a matter that lies with weight upon your mind? A true and faithful Christian does not make holy living a mere incidental thing, but it is his great concern. As the business of the soldier is to fight, so the business of the Christian is to be like Christ, to be holy as he is holy. Christian practice is the great work that he is engaged in, just as the race was the great work of the racers. Is this so with you? And is it your great aim and love to keep all God's commandments, and so far as known to neglect none? "Then," says the Psalmist, "I shall not be ashamed, when I have respect unto all thy commandments." Is this your serious, constant, and prayerful aim, that you may be faithful in every known duty? And once more,
Seventh, do you greatly desire that you may know all that is your duty? And do you desire to know it that you may do it? With the patriarch Job, canyou, and do you, pray to the Almighty, "That which I see not, teach thou me," adding, as he added, to the great Searcher of hearts, "If I have done iniquity, I will do no more"?
If you can honestly meet these tests, then you have the evidence that your grace is of the kind that tends to holy practice, and to growth in it. And though you may fall, through God's mercy you shall rise again. He that hath begun a good work in you will carry it on until the day of Jesus Christ. Though you may be at times faint, yet, if pursuing, you shall be borne on from strength to strength, and kept by the power of God through faith unto salvation
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All the Graces of Christianity Connected
"Charity . . . believes all things, hopes all things." -- 1 Corinthians
13:7
In these words, the apostle is commonly understood to mean, that charity disposes us to believe the best, and hope the best concerning our neighbors, in all cases. But it appears to me that this is not his meaning in this place; but rather that he intends to say, that charity is a grace which cherishes and promotes the exercise of all other graces, as, particularly, of the graces of faith and hope. Mentioning the graces of believing and hoping, or of faith and hope, the apostle here shows how the exercise of these is promoted by charity. My reasons for understanding the apostle in this sense, are the following: —
First, he had just before mentioned that fruit of charity whereby it leads us to think the best of our neighbors, in saying that it "thinketh no evil;" and we have no reason to think he would repeat the same thing over again in these words.
Second, it seems plain that the apostle had finished speaking of the fruits of charity toward our neighbors, when he summed them all up, as we have seen, in saying, that it "rejoiceth not in iniquity, but rejoiceth in the truth;" that is, that it tends to prevent all evil behavior, and to promote all good behavior. So that in this verse we might expect him to proceed to mention some fruits of charity of another kind, such, for example, as its tendency to promote the graces of faith and hope, which are such great graces of the gospel.
Third, we find that the apostle does, in this chapter, more than once mention the three graces of faith, hope, and charity, together. And it is but reasonable to suppose, that each time he does so, he means the same three graces. In the last verse of the chapter, we find these three mentioned and compared together; and there, by "faith" and "hope," the apostle plainly does not mean believing or hoping the best respecting our neighbors, but he does intend those great graces of the gospel that have God and Christ for their main and immediate object. And so when, in this place, he mentions the same three graces as in the last verse of the chapter, why should we not believe that he means the same three things in the former place as in the latter, since it is in the same chapter, and the same discourse, and in the course of the same argument? And again,
Fourth, this view is agreeable to the drift and aimof the apostle throughout the chapter, which is to show the relation of charity to the other graces, and particularly to faith and hope. This is what the apostle is aiming at in all that he says: and therefore, when he comes to the conclusion of the matter in the last verse, and says that, of faith, hope, and charity, the last is the greatest, he seems to have reference to what he had said in the words of the text, viz. that charity "believeth all things, and hopeth all things," meaning that charity is greater than the other two, as it has the most effectual influence in producing them, and is that by which they are cherished and promoted in the soul.
For these reasons, the doctrine I would draw from the text, is this:
THAT THE GRACES OF CHRISTIANITY ARE ALL CONNECTED TOGETHER, AND MUTUALLY DEPENDENT ON EACH OTHER.
That is, they are all linked together, and united one to another and within another, as the links of a chain are; and one does, as it were, hang on another, from one end of the chain to the other, so that, if one link be broken, all fall to the ground, and the whole ceases to be of any effect. And in unfolding this thought, I would, first, briefly explain how the graces of Christianity are all connected, and then give some reasons why they are so. And I would,
I. Briefly explain the manner in which the graces of Christianity are connected. — And this may be shown in three things.