Secondly. A true sense of the divine excellency of these things is so superlative as more directly and immediately to convince of the truth of them; and that because the excellency of these things is so superlative. There is a beauty in them that is so divine and G.o.dlike, that it greatly and evidently distinguishes them from things merely human, or that men are the inventors and authors of; a glory that is so high and great, that when clearly seen, it commands a.s.sent to their divinity and reality. When there is an actual and lively discovery of this beauty and excellency, it will not allow of any such thought as that it is a human work, or the fruit of men"s invention. This evidence that they who are spiritually enlightened have of the truth of the things of religion, is a kind of intuitive and immediate evidence. They believe the doctrines of G.o.d"s word to be divine, because they see divinity in them; _i.e._, they see a divine, and transcendent, and most evidently distinguishing glory in them; such a glory as, if clearly seen, does not leave room to doubt of their being of G.o.d, and not of men.
Such a conviction of the truth of religion as this, arising, these ways, from a sense of the divine excellency of them, is that true spiritual conviction that there is in saving faith. And this original of it, is that by which it is most essentially distinguished from that common a.s.sent, which unregenerated men are capable of.
I proceed now to show how this light is immediately given by G.o.d, and not obtained by natural means.
1. It is not intended that the natural faculties are not made use of in it. The natural faculties are the subject of this light: and they are the subject in such a manner that they are not merely pa.s.sive, but active in it; the acts and exercises of men"s understanding are concerned and made use of in it. G.o.d, in letting in this light into the soul, deals with man according to his nature, or as a rational creature; and makes use of his human faculties. But yet this light is not the less immediately from G.o.d for that; tho the faculties are made use of, it is as the subject and not as the cause; and that acting of the faculties in it is not the cause, but is either implied in the thing itself (in the light that is imparted) or is the consequence of it; as the use that we make of our eyes in beholding various objects, when the sun arises, is not the cause of the light that discovers those objects to us.
2. It is not intended that outward means have no concern in this affair. As I have observed already, it is not in this affair, as it is in inspiration, where new truths are suggested: for here is by this light only given a due apprehension of the same truths that are revealed in the word of G.o.d; and therefore it is not given without the word. The gospel is made use of in this affair: this light is the light of the glorious gospel of Christ. (II Cor. iv., 4.) The gospel is as a gla.s.s, by which this light is conveyed to us (I Cor. xiii., 12). Now we see through a gla.s.s.
3. When it is said that this light is given immediately by G.o.d, and not obtained by natural means, hereby is intended that it is given by G.o.d without making use of any means that operate by their own power, or a natural force. G.o.d makes use of means; but it is not as mediate causes to produce this effect. There are not truly any second causes of it; but it is produced by G.o.d immediately. The Word of G.o.d is no proper cause of this effect: it does not operate by any natural force in it. The Word of G.o.d is only made use of to convey to the mind the subject matter of this saving instruction, and this indeed it doth convey to us by natural force or influence. It conveys to our minds these and those doctrines; it is the cause of the notion of them in our heads, but not of the sense of the divine excellency of them in our hearts. Indeed, a person can not have spiritual light without the Word. But that does not argue that the Word properly causes the light The mind can not see the excellency of any doctrine unless that doctrine be first in the mind; but the seeing of the excellency of the doctrine may be immediately from the Spirit of G.o.d; tho the conveying of the doctrine or proposition itself may be by the Word. So that the notions that are the subject-matter of this light are conveyed to the mind by the Word of G.o.d; but that due sense of the heart, wherein this light formally consists, is immediately by the Spirit of G.o.d. As for instance, that notion that there is a Christ, and that Christ is holy and gracious, is conveyed to the mind by the Word of G.o.d; but the sense of the excellency of Christ by reason of that holiness and grace, is nevertheless immediately the work of the Holy Spirit.
This is the most excellent and divine wisdom that any creature is capable of. It is more excellent than any human learning; it is far more excellent than all the knowledge of the greatest philosophers or statesmen. Yea, the least glimpse of the glory of G.o.d in the face of Christ doth more exalt and enn.o.ble the soul than all the knowledge of those that have the greatest speculative understanding in divinity without grace. This knowledge has the most n.o.ble object that is or can be, viz., the divine glory or excellency of G.o.d and Christ. The knowledge of these objects is that wherein consists the most excellent knowledge of the angels, yea, of G.o.d himself.
This knowledge is that which is above all others sweet and joyful.
Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from this divine light shining into the soul. This light gives a view of those that are immensely the most exquisitely beautiful, and capable of delighting the eye of the understanding. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support persons in affliction, and to give the mind peace and brightness in this stormy and dark world.
This light is such as effectually influences the inclination, and changes the nature of the soul. It a.s.similates the human nature to the divine nature, and changes the soul into an image of the same glory that is beheld (II Cor. iii., 18), "But we all with open face, beholding as in a gla.s.s the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord."
This knowledge will wean from the world, and raise the inclination to heavenly things. It will turn the heart to G.o.d as the fountain of good, and to choose him for the only portion. This light, and this only, will bring the soul to a saving close with Christ. It conforms the heart to the gospel, mortifies its enmity and opposition against the schemes of salvation therein revealed: it causes the heart to embrace the joyful tidings, and entirely to adhere to, and acquiesce in the revelation of Christ as our Savior: it causes the whole soul to accord and symphonize with it, admitting it with entire credit and respect; cleaving to it with full inclination and affection; and it effectually disposes the soul to give up itself entirely to Christ.
This light, and this only, has its fruit in a universal holiness of life. No merely notional or speculative understanding of the doctrines of religion will ever bring us to this. But this light, as it reaches the bottom of the heart, and changes the nature, so it will effectually dispose to a universal obedience. It shows G.o.d"s worthiness to be obeyed and served. It draws forth the heart in a sincere love to G.o.d, which is the only principle of a true, gracious, and universal obedience; and it convinces of the reality of those glorious rewards that G.o.d has promised to them that obey him.
WESLEY
G.o.d"S LOVE TO FALLEN MAN
BIOGRAPHICAL NOTE
John Wesley was born at Epworth rectory in Lincolnshire, England, in 1703. He was educated at Charterhouse school and in 1720 entered Christ Church College, Oxford, where he graduated in 1724. He was noted for his cla.s.sical taste as well as for his religious fervor, and on being ordained deacon by Bishop Potter, of Oxford, he became his father"s curate in 1727. Being recalled to Oxford to fulfil his duties as fellow of Lincoln he became the head of the Oxford "Methodists," as they were called. He had the characteristics of a great general, being systematic in his work and a lover of discipline, and established Methodism in London by his sermons at the Foundery. His speaking style suggested power in repose. His voice was clear and resonant, his countenance kindly, and his tone extremely moderate. His sermons wore carefully written, altho not read in the pulpit. They moved others because he was himself moved. At an advanced age he preached several times a day, and traveled many miles on horseback. At seventy years of age he had published thirty octavo volumes. He composed hymns on horseback, and studied French and mathematics in spare hours, and was never a moment idle until his death, in 1791.
WESLEY
1703--1791
G.o.d"S LOVE TO FALLEN MAN
_Not as the transgression, so is the free gift_.--Romans v., 15.
How exceedingly common, and how bitter is the outcry against our first parent, for the mischief which he not only brought upon himself, but entailed upon his latest posterity! It was by his wilful rebellion against G.o.d "that sin entered into the world." "By one man"s disobedience," as the apostle observes, the many, as many as were then in the loins of their forefathers, were made, or const.i.tuted sinners: not only deprived of the favor of G.o.d, but also of His image; of all virtue, righteousness, and true holiness, and sunk partly into the image of the devil, in pride, malice, and all other diabolical tempers; partly into the image of the brute, being fallen under the dominion of brutal pa.s.sions and groveling appet.i.tes. Hence also death entered into the world, with all his forerunners and attendants; pain, sickness, and a whole train of uneasy as well as unholy pa.s.sions and tempers.
"For all this we may thank Adam," has been echoed down from generation to generation. The self-same charge has been repeated in every age and every nation where the oracles of G.o.d are known, in which alone this grand and important event has been discovered to the children of men.
Has not your heart, and probably your lips too, joined in the general charge? How few are there of those who believe the Scriptural relation of the Fall of Man, and have not entertained the same thought concerning our first parent? severely condemning him, that, through wilful disobedience to the sole command of his Creator,
Brought death into the world and all our wo.
Nay, it were well if the charge rested here: but it is certain it does not. It can not be denied that it frequently glances from Adam to his Creator. Have not thousands, even of those that are called Christians, taken the liberty to call His mercy, if not His justice also, into question, on this very account? Some indeed have done this a little more modestly, in an oblique and indirect manner: but others have thrown aside the mask, and asked, "Did not G.o.d foresee that Adam would abuse his liberty? And did He not know the baneful consequences which this must naturally have on all his posterity? And why then did He permit that disobedience? Was it not easy for the Almighty to have prevented it?" He certainly did foresee the whole. This can not be denied. "For known unto G.o.d are all His works from the beginning of the world." And it was undoubtedly in His Power to prevent it; for He hath all power both in heaven and earth. But it was known to Him at the same time, that it was best upon the whole not to prevent it. He knew that, "not as the transgression, so is the free gift"; that the evil resulting from the former was not as the good resulting from the latter, not worthy to be compared with it. He saw that to permit the fall of the first man was far best for mankind in general; that abundantly more good than evil would accrue to the posterity of Adam by his fall; that if "sin abounded" thereby over all the earth, yet grace "would much more abound"; yea, and that to every individual of the human race, unless it was his own choice.
It is exceedingly strange that hardly anything has been written, or at least published, on this subject: nay, that it has been so little weighed or understood by the generality of Christians: especially considering that it is not a matter of mere curiosity, but a truth of the deepest importance; it being impossible, on any other principle,
To a.s.sert a gracious Providence, And justify the ways of G.o.d with men:
and considering withal, how plain this important truth is, to all sensible and candid inquirers. May the Lover of men open the eyes of our understanding, to perceive clearly that by the fall of Adam mankind in general have gained a capacity,
First, of being more holy and happy on earth, and,
Secondly, of being more happy in heaven than otherwise they could have been.
And, first, mankind in general have gained by the fall of Adam a capacity of attaining more holiness and happiness on earth than it would have been possible for them to attain if Adam had not fallen.
For if Adam had not fallen, Christ had not died. Nothing can be more clear than this: nothing more undeniable: the more thoroughly we consider the point, the more deeply shall we be convinced of it.
Unless all the partakers of human nature had received that deadly wound in Adam it would not have been needful for the Son of G.o.d to take our nature upon Him. Do you not see that this was the very ground of His coming into the world? "By one man sin entered into the world, and death by sin. And thus death pa.s.sed upon all" through him, "in whom all men sinned." (Rom. v., 12.) Was it not to remedy this very thing that "the Word was made flesh"? that "as in Adam all died, so in Christ all might be made alive"? Unless, then, many had been made sinners by the disobedience of one, by the obedience of one many would not have been made righteous (ver. 18); so there would have been no room for that amazing display of the Son of G.o.d"s love to mankind.
There would have been no occasion for His "being obedient unto death, even the death of the cross." It would not then have been said, to the astonishment of all the hosts of heaven, "G.o.d so loved the world,"
yea, the unG.o.dly world, which had no thought or desire of returning to Him, "that he gave his Son" out of His bosom, His only begotten Son, to the end that "whosoever believeth on him should not perish, but have everlasting life." Neither could we then have said, "G.o.d was in Christ reconciling the world to himself"; or that He "made him to be sin," that is, a sin-offering "for us, who know no sin, that we might be made the righteousness of G.o.d through him." There would have been no such occasion for such "an advocate with the Father" as "Jesus Christ the Righteous"; neither for His appearing "at the right hand of G.o.d, to make intercession for us."
What is the necessary consequence of this? It is this: there could then have been no such thing as faith in G.o.d, thus loving the world, giving His only Son for us men, and for our salvation. There could have been no such thing as faith in the Son of G.o.d, as loving us and giving Himself for us. There could have been no faith in the Spirit of G.o.d, as renewing the image of G.o.d in our hearts, as raising us from the death of sin unto the life of righteousness. Indeed, the whole privilege of justification by faith could have no existence; there could have been no redemption in the blood of Christ: neither could Christ have been "made of G.o.d unto us," "wisdom, righteousness, sanctification, or redemption."
And the same grand blank which was in our faith, must likewise have been in our love. We might have loved the Author of our being, the Father of angels and men, as our Creator and Preserver: we might have said, "O Lord our Governor, how excellent is Thy name in all the earth!" But we could not have loved Him under the nearest and dearest relation, as delivering up His Son for us all. We might have loved the Son of G.o.d, as being the "brightness of his Father"s glory," the express image of His person (altho this ground seems to belong rather to the inhabitants of heaven than earth). But we could not have loved Him as "bearing our sins in his own body on the tree," and "by that one oblation of himself once offered, making a full oblation, sacrifice, and satisfaction for the sins of the whole world." We would not have been "made conformable to his death," nor have known "the power of his resurrection." We could not have loved the Holy Ghost as revealing to us the Father and the Son, as opening the eyes of our understanding, bringing us out of darkness into His marvelous light, renewing the image of G.o.d in our soul, and sealing us unto the day of redemption. So that, in truth, what is now "in the sight of G.o.d, even the Father," not of fallible men "pure religion and undefiled," would then, have had no being: inasmuch as it wholly depends on those grand principles, "By grace ye are saved through faith"; and "Jesus Christ is of G.o.d made unto us wisdom, and righteousness, and sanctification, and redemption."
We see then what unspeakable advantage we derive from the fall of our first parent, with regard to faith: faith both in G.o.d the Father, who spared not His own Son, His only Son, but wounded Him for our transgressions and bruised Him for our iniquities; and in G.o.d the Son, who poured out His soul for us transgressors, and washed us in His own blood. We see what advantage we derive therefrom with regard to the love of G.o.d, both of G.o.d the Father and G.o.d the Son. The chief ground of this love, as long as we remain in the body, is plainly declared by the apostle, "We love him, because he first loved us." But the greatest instance of His love had never been given if Adam had not fallen.
And as our faith, both in G.o.d the Father and the Son, receives an unspeakable increase, if not its very being, from this grand event, as does also our love both of the Father and the Son: so does the love of our neighbor also, our benevolence to all mankind: which can not but increase in the same proportion with our faith and love of G.o.d. For who does not apprehend the force of that inference drawn by the loving apostle, "Beloved, if G.o.d so loved us, we ought also to love one another." If G.o.d so loved us--observe, the stress of the argument lies on this very point: so loved us! as to deliver up His only Son to die a curst death for our salvation. "Beloved, what manner of love is this," wherewith G.o.d hath loved us? So as to give His only Son! In glory equal with the Father: in majesty coeternal! What manner of love is this wherewith the only begotten Son of G.o.d hath loved us, as to empty Himself, as far as possible, of His eternal G.o.dhead; as to divest Himself of that glory, which He had with the Father before the world began; as to take upon Him "the form of a servant, being found in fashion as a man"! And then to humble Himself still further, "being obedient unto death, even the death of the cross"! If G.o.d so loved us, how ought we to love one another? But this motive to brotherly love had been totally wanting if Adam had not fallen. Consequently we could not then have loved one another in so high a degree as we may now.
Nor could there have been that height and depth in the command of our blest Lord. "As I have loved you, so love one another."
Such gainers may we be by Adam"s fall, with regard both to the love of G.o.d and of our neighbor. But there is another grand point, which, tho little adverted to, deserves our deepest consideration. By that one act of our first parent, not only "sin entered into the world," but pain also, and was alike entailed on his whole posterity. And herein appeared, not only the justice, but the unspeakable goodness of G.o.d.
For how much good does He continually bring out of this evil! How much holiness and happiness out of pain!
How innumerable are the benefits which G.o.d conveys to the children of men through the channel of sufferings! so that it might well be said, "What are termed afflictions in the language of men, are in the language of G.o.d styled blessings." Indeed, had there been no suffering in the world, a considerable part of religion, yea, and in some respects, the most excellent part, could have no place therein: since the very existence of it depends on our suffering: so that had there been no pain it could have had no being. Upon this foundation, even our suffering, it is evident all our pa.s.sive graces are built; yea, the n.o.blest of all Christian graces, love enduring all things. Here is the ground for resignation to G.o.d, enabling us to say from the heart, and in every trying hour, "It is the Lord: let him do what seemeth him good." "Shall we receive good at the hand of the Lord, and shall we not receive evil?" And what a glorious spectacle is this? Did it not constrain even a heathen to cry out, "_Ecce spectaculum Deo dignum!_ See a sight worthy of G.o.d: a good man struggling with adversity, and superior to it." Here is the ground for confidence in G.o.d, both with regard to what we feel, and with regard to what we should fear, were it not that our soul is calmly stayed on him. What room could there be for trust in G.o.d if there was no such thing as pain or danger? Who might not say then, "The cup which my Father hath given me, shall I not drink it?" It is by sufferings that our faith is tried, and, therefore, made more acceptable to G.o.d. It is in the day of trouble that we have occasion to say, "Tho he slay me, yet will I trust in him." And this is well pleasing to G.o.d, that we should own Him in the face of danger; in defiance of sorrow, sickness, pain, or death.
Again: Had there been neither natural nor moral evil in the world, what must have become of patience, meekness, gentleness, long-suffering? It is manifest they could have had no being: seeing all these have evil for their object. If, therefore, evil had never entered into the world, neither could these have had any place in it.
For who could have returned good for evil, had there been no evil-doer in the universe? How had it been possible, on that supposition, to overcome evil with good? Will you say, "But all these graces might have been divinely infused into the hearts of men?" Undoubtedly they might: but if they had, there would have been no use or exercise for them. Whereas in the present state of things we can never long want occasion to exercise them. And the more they are exercised, the more all our graces are strengthened and increased. And in the same proportion as our resignation, our confidence in G.o.d, our patience and fort.i.tude, our meekness, gentleness, and long-suffering, together with our faith and love of G.o.d and man increase, must our happiness increase, even in the present world.
Yet again: As G.o.d"s permission of Adam"s fall gave all his posterity a thousand opportunities of suffering, and thereby of exercising all those pa.s.sive graces which increase both their holiness and happiness, so it gives them opportunities of doing good in numberless instances, of exercising themselves in various good works, which otherwise could have had no being. And what exertions of benevolence, of compa.s.sion, of G.o.dlike mercy, had then been totally prevented! Who could then have said to the lover of men,
Thy mind throughout my life be shown, While listening to the wretches" cry, The widow"s or the orphan"s groan; On mercy"s wings I swiftly fly The poor and needy to relieve; Myself, my all, for them to give?
It is the just observation of a benevolent man,
--All worldly joys are less, Than that one joy of doing kindnesses.
Surely in keeping this commandment, if no other, there is great reward. "As we have time, let us do good unto all men;" good of every kind and in every degree. Accordingly the more good we do (other circ.u.mstances being equal), the happier we shall be. The more we deal our bread to the hungry, and cover the naked with garments; the more we relieve the stranger, and visit them that are sick or in prison; the more kind offices we do to those that groan under the various evils of human life; the more comfort we receive even in the present world; the greater the recompense we have in our own bosom.
To sum up what has been said under this head: As the more holy we are upon earth, the more happy we must be (seeing there is an inseparable connection between holiness and happiness); as the more good we do to others, the more of present reward rebounds into our own bosom: even as our sufferings for G.o.d lead us to rejoice in Him "with joy unspeakable and full of glory"; therefore, the fall of Adam, first, by giving us an opportunity of being far more holy; secondly, by giving us the occasions of doing innumerable good works, which otherwise could not have been done; and, thirdly, by putting it into our power to suffer for G.o.d, whereby "the spirit of glory and of G.o.d rests upon us": may be of such advantage to the children of men, even in the present life, as they will not thoroughly comprehend till they attain life everlasting.