Chapter I: Front Matter (1)

THE WORKS OF THE Rev. JOHN WESLEY

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THE WORKS OF THE Rev. JOHN WESLEY, M.A.

Late Fellow of _Lincoln-College_, OXFORD.

VOLUME IV.

BRISTOL:

Printed by WILLIAM PINE, in _Wine-Street_
MDCCLXXI.

THE
CONTENTS
Of the FOURTH VOLUME.

SERMONS on several Occasions.

SERMON XLVIII.

On Self-denial.

Luke ix. 23. _And he said to them all, If any man will come
after me, let him deny himself, and take up his cross daily,
and follow me._

SERMON XLIX.

The Cure of Evil-speaking.

Matt. xviii. 15, 16, 17. _If thy brother shall sin against thee,
go and tell him his fault between thee and him alone: if he
will hear thee, thou hast gained thy brother._

_But if he will not hear, take with thee one or two more, that
by the mouth of two or three witnesses, every word may be
established._

_And if he will not hear them, tell it to the church: but if he
will not hear the church, let him be to thee as an Heathen
man and a Publican._

SERMON L.

The Use of Money.

Luke xvi. 9. _I say unto you, make unto yourselves friends of
the mammon of righteousness, that when ye fail, they may
receive you into the everlasting habitations._

SERMON LI.

The Good Steward.

Luke xvi. 2. _Give an account of thy stewardship: for thou canst
be no longer steward._

SERMON LII.

Preached before the Reformation Society.

Psalm xciv. 16. _Who will rise up with me against the wicked?_

SERMON LIII.

On the Death of the Rev. Mr. George Whitefield.

Numb. xxiii. 10. _Let me die the death of the righteous, and
let my last end be like his!_

Advice to the People called _Methodists_,

With regard to _dress_.

The Duties of Husbands and Wives.

CHAP. I.

_The first duties of the married, Chastity._

CHAP. II.

_Of the Love of married persons._

CHAP. III.

_Of the effects of love._

CHAP. IV.

_Of the duties of the married to their family._

CHAP. V.

_Of a man’s keeping his authority._

CHAP. VI.

_Of the wife’s peculiar duties._

CHAP. VII.

_Some application of the whole._

Directions to children.

Directions to servants.

An extract from Mr. LAW’s treatise on
_Christian Perfection_.

CHAP. I.

_Several important considerations and directions._

CHAP. II.

_Christianity requires a renouncing of the world, and all
worldly tempers._

CHAP. III.

_Christianity calleth all men to a state of self-denial and
mortification._

CHAP. IV.

_The necessity of divine grace, another general ground of
self-denial._

CHAP. V.

_The necessity of divine grace, obligeth all Christians to
a constant purity and holiness of conversation; wherein
is shewn the great danger and impiety of reading vain and
impertinent books._

SERMON XLVIII.

SELF-DENIAL.

LUKE ix. 23.

_And he said to them all, If any man will come after me, let
him deny himself, and take up his cross daily, and follow me._

1. IT has been frequently imagined, that the direction here given, related chiefly, if not wholly to the apostles: at least to the Christians of the first ages, or those in a state of persecution. But this is a grievous mistake: for although our blessed Lord is here directing his discourse more immediately to his apostles, and those other disciples who attended him in the days of his flesh, yet in them he speaks to us, and to all mankind, without any exception or limitation. The very reason of the thing puts it beyond dispute, that the duty which is here enjoined, is not peculiar to them, or to the Christians of the early ages. It no more regards any particular order of men, or particular time, than any particular country. No: it is of the most universal nature, respecting all times and all persons. Yea, and all things: not meats and drinks only, and things pertaining to the senses. The meaning is, _If any man_, of whatever rank, station, circumstances, in any nation, in any age of the world, _will_ effectually come after me, _let him deny himself in all things: let him take up his cross_, of whatever kind, yea and that _daily, and follow me_.

2. The _denying_ ourselves and the _taking up our cross_, in the full extent of the expression, is not a thing of small concern: it is not expedient only, as are some of the circumstantials of religion; but it is absolutely, indispensably necessary, either to our becoming, or continuing _his disciples_. It is absolutely necessary, in the very nature of the thing, to our _coming after him_ and _following him_. Insomuch that as far as we do not practise it, we are not _his disciples_. If we do not continually _deny ourselves_, we do not learn of him, but of other masters. If we do not _take up our cross daily_, we do not _come after him_: but after the world, or the prince of the world, or our own _fleshly mind_. If we are not walking in the way of the cross, we are not _following_ him; we are not treading in his steps, but going back from, or at least wide of him.

3. It is for this reason that so many ministers of Christ, in almost every age and nation, particularly since the reformation of the church from the innovations and corruptions gradually crept into it, have wrote and spoke so largely on this important duty, both in their public discourses and private exhortations. This induced them to disperse abroad many tracts upon the subject; and some in our own nation. They knew both from the oracles of God, and from the testimony of their own experience, how impossible it was not to deny our master, unless we will deny ourselves: and how vainly we attempt to follow him that was crucified, unless we take up our own cross daily.

4. But may not this very consideration make it reasonable to enquire, If so much has been said and wrote on the subject already, what need is there to say or write any more? I answer, there are no inconsiderable numbers, even of people fearing God, who have not had the opportunity either of hearing what has been spoke, or reading what has been wrote upon it. And perhaps if they had read much of what has been written, they would not have been much profited. Many who have wrote, (some of them large volumes) do by no means appear to have understood the subject. Either they had imperfect views of the very nature of it (and then they could never explain it to others) or they were unacquainted with the due extent of it; they did not see how _exceeding broad_ this command is: or they were not sensible of the absolute, the indispensable necessity of it. Others speak of it in so dark, so perplext, so intricate, so mystical a manner, as if they designed rather to conceal it from the vulgar, than to explain it to common readers. Others speak admirably well, with great clearness and strength, on the necessity of self-denial; but then they deal in generals only, without coming to particular instances, and so are of little use to the bulk of mankind, to men of ordinary capacity and education. And if some of them do descend to particulars, it is to those particulars only, which do not affect the generality of men, since they seldom, if ever, occur in common life: such as the enduring imprisonment or tortures: the giving up, in a literal sense, their houses or lands, their husbands or wives, children, or life itself: to none of which we are called, nor are likely to be, unless God should permit times of public persecution to return. In the mean time, I know of no writer in the _English_ tongue, who has described the nature of self-denial, in plain and intelligible terms, such as lie level with common understandings, and applied it to those little particulars, which daily occur in common life. A discourse of this kind is wanted still: and it is wanted the more, because in every stage of the spiritual life, altho’ there is a variety of particular hindrances, of our attaining grace or growing therein, yet are all resolvible into these general ones, either we do not deny ourselves, or we do not take up our cross.

In order to supply this defect in some degree, I shall endeavour to shew, first, What it is for a man to deny himself, and what to take up his cross: and secondly, That if a man be not fully Christ’s disciple, it is always owing to the want of this.

I. 1. I shall, first, endeavour to shew, What it is for a man, to _deny himself and take up his cross daily_. This is a point which is of all others most necessary to be considered, and throughly understood, even on this account, that it is of all others most opposed, by numerous and powerful enemies. All our nature must certainly rise up against this, even in its own defence: the world consequently, the men who take nature not grace for their guide, abhor the very sound of it. And the great enemy of our souls, well knowing its importance, cannot but move every stone against it. But this is not all: even those who have in some measure shaken off the yoke of the devil, who have experienced, especially of late years, a real work of grace in their hearts, yet are no friends to this grand doctrine of Christianity, tho’ it is so peculiarly insisted on by their master. Some of them are as deeply and totally ignorant concerning it, as if there was not one word about it in the bible. Others are farther off still, having unawares imbibed strong prejudices against it. These they have received partly from outside Christians; men of a fair speech and behaviour, who want nothing of godliness, but the power, nothing of religion, but the spirit: and partly from those who did once, if they do not now, _taste of the powers of the world to come_. But are there any of these who do not both practise self-denial themselves and recommend it to others? You are little acquainted with mankind, if you doubt of this. There are whole bodies of men who only do not declare war against it. To go no farther than _London_. Look upon the whole body of _Predestinarians_, who by the free mercy of God, have lately been called out of the darkness of nature, into the light of faith. Are they patterns of self-denial? How few of them even profess to practise it at all! How few of them recommend it themselves, or are pleased with them that do? Rather do they not continually represent it in the most odious colours? As if it were seeking _salvation by works_, or _seeking to establish our own righteousness_? And how readily do _Antinomians_ of all kinds, from the smooth _Moravian_, to the boistrous, foul-mouthed _Ranter_, join the cry, with their silly, unmeaning cant, of _legality_, and _preaching the law_? Therefore you are in constant danger of being wheedled, hectored, or ridiculed out of this important gospel-doctrine, either by false teachers or false brethren; (more or less beguiled from the simplicity of the gospel) if you are not deeply grounded therein. Let fervent prayer then go before, accompany, and follow, what you are now about to read, that it may be written in your heart by the finger of God, so as never to be erased.

2. But what is self-denial? Wherein are we to deny ourselves? And whence does the necessity of this arise? I answer, the will of God is the supreme, unalterable rule for every intelligent creature: equally binding every angel in heaven, and every man upon earth. Nor can it be otherwise: this is the natural, necessary result of the relation between creatures and their Creator. But if the will of God be our one rule of action, in every thing, great and small, it follows by undeniable consequence, that we are not to do our own will in any thing. Here therefore we see at once the nature, with the ground and reason of self-denial. We see the nature of self-denial: it is the denying or refusing to follow our own will, from a conviction that the will of God is the only rule of action to us. And we see the reason thereof, because we are creatures; because _it is he that hath made us and not ourselves_.

3. This reason for self-denial must hold, even with regard to the angels of God in heaven: and with regard to man, innocent and holy, as he came out of the hands of his Creator. But a farther reason for it arises, from the condition wherein all men are since the fall. We are all now _shapen in wickedness, and in sin did our mother conceive us_. Our nature is altogether corrupt, in every power and faculty. And our will, depraved equally with the rest, is wholly bent to indulge our natural corruption. On the other hand, it is the will of God, that we resist and counter-act that corruption, not at some times, or in some things only, but at all times, and in all things. Here therefore is a farther ground for constant and universal self-denial.

4. To illustrate this a little further. The will of God is a path leading straight to God. The will of man which once ran parallel with it, is now another path, not only different from it, but in our present state directly contrary to it. It leads from God; if therefore we walk in the one, we must necessarily quit the other. We cannot walk in both. Indeed a man _of faint heart and feeble hands_, may _go in two ways_, one after the other. But he cannot walk in two ways at the same time: he cannot at one and the same time, follow his own will, and follow the will of God; he must chuse the one or the other: denying God’s will, to follow his one, or deny himself, to follow the will of God.

5. Now it is undoubtedly pleasing for the time, to follow our own will, by indulging in any instance that offers, the corruption of our nature. But the following it in any thing, we so far strengthen the perverseness of our will: and by indulging it, we continually increase the corruption of our nature. So by the food which is agreeable to the palate we often increase a bodily disease. It gratifies the taste; but it inflames the disorder. It brings pleasure: but it also brings death.

6. On the whole then, to deny ourselves is, to deny our own will, where it does not fall in with the will of God, and that, however pleasing it may be: it is, to deny ourselves any pleasure which does not spring from, and lead to God: that is, in effect to refuse going out of our way, though into a pleasant, flowry path: to refuse what we know to be deadly poison, though agreeable to the taste.

7. And every one that would follow Christ, that would be his real disciple, must not only _deny himself_, but _take up his cross_ also. A cross is, any thing contrary to our will, any thing displeasing to our nature. So that taking up our cross goes a little farther than denying ourselves: it rises a little higher, and is a more difficult task to flesh and blood: it being more easy, to forego pleasure, than to endure pain.

8. Now in _running the race which is set before us_, according to the will of God, there is often a cross lying in the way, that is, something which is not joyous, but grievous, something which is contrary to our will, which is displeasing to our nature. What then is to be done? The choice is plain; either we must _take up our cross_, or we must turn aside from the way of God, _from the holy commandment delivered to us_: if we do not stop altogether, or turn back to everlasting perdition.

9. In order to the healing of that corruption that evil disease which every man brings with him into the world, it is often needful, to pluck out as it were a right-eye, to cut off a right-hand: so painful is either the thing itself which must be done, or the only means of doing it: the parting, suppose with a foolish desire, with an inordinate affection: or a separation, from the object of it, without which it can never be extinguished. In the former kind, the tearing away such a desire or affection, when it is deeply rooted in the soul, is often like the piercing of a sword, yea, like _the dividing asunder of the soul and spirit, the joints and marrow_. The Lord then _sits upon_ the soul _as a refiner’s fire_, to burn up all the dross thereof. And this is a cross indeed: it is essentially painful: it must be so in the very nature of the thing. The soul cannot be thus torn asunder, it cannot pass through the fire, without pain.

10. In the latter kind, the means to heal a sin-sick soul, to cure a foolish desire, an inordinate affection, are often painful, not in the nature of the thing, but from the nature of the disease. So when our Lord said to the rich young man, _Go sell that thou hast and give it to the poor_, (as well knowing, this was the only means of healing his covetousness) the very thought of it gave him so much pain, that he _went away sorrowful_: chusing rather to part with his hope of heaven, than his possessions on earth. This was a burden he could not consent to lift, a cross he would not take up. And in the one kind or the other every follower of Christ will surely have need to _take up his cross daily_.

11. The _taking up_ differs a little from _bearing his cross_. We are then properly said to _bear our cross_, when we endure what is laid upon us without our choice, with meekness and resignation. Whereas we do not properly _take up our cross_, but when we voluntarily suffer what it is in our power to avoid: when we willingly embrace the will of God, though contrary to our own: when we chuse what is painful, because it is the will of our wise and gracious Creator.

12. And thus it behoves every disciple of Christ, to _take up_, as well as to _bear_ his _cross_. Indeed in one sense, it is not _his_ alone; it is common to him and many others: seeing _there is no temptation befals any man_ εἰ μή ἀνθρώπινος· _but such as is common to men_, such as is incident and adapted to their common nature, and situation in the present world. But in another sense, as it is considered with all its circumstances, it is _his_; peculiar to himself: it is prepared of God for him: it is given by God to him, as a token of his love: and if he receives it as such, and (after using such means to remove the pressure as Christian wisdom directs) lies as clay in the Potter’s hand, it is disposed and ordered by God for his good, both with regard to the quality of it, and in respect to its quantity and degree, its duration, and every other circumstance.

13. In all this we may easily conceive our blessed Lord to act as the physician of our souls, not merely _for his own pleasure, but for our profit that we may be partakers of his holiness_. If in searching our wounds he puts us to pain, it is only in order to heal them. He cuts away what is putrified or unsound, in order to preserve the sound part. And if we freely chuse the loss of a limb, rather than the whole body should perish, how much more should we chuse, figuratively, to cut off a right-hand, rather than the whole soul should be cast into hell?

14. We see plainly then both the nature and ground, of _taking up our cross_. It does not imply the ♦_disciplining ourselves_ (as some speak) the literally tearing our own flesh: the wearing haircloth, or iron girdles, or any thing else that would impair our bodily health: (although we know not what allowance God may make for those, who acts thus through involuntary ignorance:) but the embracing the will of God, tho’ contrary to our own; the chusing wholesome, tho’ bitter, medicines: the freely accepting temporary pain, of whatever kind, and in whatever degree, when it is either essentially or accidentally necessary to eternal pleasure.

♦ ‘discipling’ replaced with ‘disciplining’

II. 1. I am, secondly, to shew, that it is always owing to the want either of self-denial, or taking up his cross, that any man does not throughly _follow him_, is not fully a _disciple of_ Christ.

It is true, this may be partly owing in some cases, to the want of the means of grace: of hearing the true word of God spoken with power, of the sacraments, or of Christian fellowship. But where none of these is wanting, the great hindrance of our receiving or growing in the grace of God, is always the want of denying ourselves, or taking up our cross.

2. A few instances will make this plain. A man hears the word which is able to save his soul. He is well pleased with what he hears, acknowledges the truth, and is a little affected by it. Yet he remains _dead in trespasses and sins_, senseless and unawakened. Why is this? Because he will not part with his bosom-sin, tho’ he now knows it is an abomination unto the Lord. He came to hear, full of lust and unholy desire: and he will not part with them. Therefore no deep impression is made upon him, but his foolish heart is still hardened: that is, he is still senseless and unawakened, because he will not _deny himself_.

3. Suppose he begins to awake out of sleep, and his eyes are a little opened, why are they so quickly closed again? Why does he again sink into the sleep of death? Because he again yields to his bosom-sin: he drinks again of the pleasing poison. Therefore it is impossible that any lasting impression, should be made upon his heart. That is, he relapses into his fatal insensibility, because he will not _deny himself_.

4. But this is not the case with all. We have many instances of those, who when once awakened sleep no more. The impressions once received, do not wear away; they are not only deep, but lasting. And yet many of these have not found what they seek: they mourn, and yet are not comforted. Now why is this? It is because they do not _bring forth fruits meet for repentance_: because they do not according to the grace they have received, _cease from evil, and do good_. They do not cease from the easily besetting sin, the sin of their constitution, of their education, or of their profession. Or they omit doing the good they may, and know they ought to do, because of some disagreeable circumstances attending it: that is, they do not attain faith, because they will not _deny themselves_, or _take up their cross_.

5. “But this man did receive _the heavenly gift_. He did _taste of the powers of the world to come_. He saw _the light of the glory of_ God, _in the face of_ Jesus Christ. The _peace which passeth all understanding_, did _rule his heart and mind_; and the love of God was shed abroad therein, by the Holy Ghost which was given unto him. Yet he is now weak as another man. He again relishes the things of earth, and has more taste for the things which are seen, than for those which are not seen. The eye of his understanding is closed again, so that he cannot _see him that is invisible_. His love is waxed cold, and the peace of God no longer rules in his heart. And no marvel: for he has again given place to the devil, and grieved the Holy Spirit of God. He has turned again unto folly, to some pleasing sin, if not in outward act, yet in heart.” He has given place to pride, or anger, or desire; to self-will, or stubbornness. Or he did not stir up the gift of God which was in him; he gave way to spiritual sloth, and would not be at the pains of _praying always, and watching thereunto with all perseverance_. That is, he made shipwreck of the faith, for want of self-denial and _taking up his cross daily_.

6. But perhaps he has not made shipwreck of the faith: he has still a measure of the Spirit of adoption, which continues to witness with his spirit that he ♦is a child of God. However he is not _going on to perfection_: he is not, at once, hungring and thirsting after righteousness, panting after the whole image and full enjoyment of God, as the hart after the water-brook. Rather he is weary and faint in his mind, and as it were hovering between life and death. And why is he thus, but because he hath forgotten the word of God, _By works is faith made perfect_? He does not use all diligence, in working the works of God. He does not _continue instant in prayer_, private as well as public: in communicating, hearing, meditation, fasting and religious conference. If he does not wholly neglect some of these means, at least he does not use them all, with his might. Or he is not zealous of works of charity, as well as works of piety. He is not merciful after his power, with the full ability which God giveth. He does not fervently serve the Lord, by doing good to men, in every kind, and in every degree he can, to their souls as well as their bodies. And why does he not continue in prayer? Because in times of dryness it is pain and grief unto him. He does not continue in hearing at all opportunities, because sleep is sweet; or it is cold, or dark, or rainy. But why does he not continue in works of mercy? Because he cannot feed the hungry, or cloath the naked, unless he retrench the expence of his own apparel, or use cheaper and less pleasing food. Beside which, the visiting the sick or those that are in prison, is attended with many disagreeable circumstances. And so are most works of spiritual mercy; reproof, in particular. He _would_ reprove his neighbour; but sometimes shame, sometimes fear comes between. For he may expose himself not only to ridicule, but to heavier inconveniences too. Upon these and the like considerations, he omits one or more, if not all works of mercy and piety. Therefore his faith is not made perfect, neither can he grow in grace: namely, because he will not _deny himself, and take up his daily cross_.

♦ ‘his’ replaced with ‘is’

7. It manifestly follows, That it is always owing to the want, either of self-denial or taking up his cross, that a man does not throughly follow his Lord, that he is not fully a disciple of Christ. It is owing to this, that he who is dead in sin, does not awake, tho’ the trumpet be blown: that he who begins to awake out of sleep, yet has no deep or lasting conviction: that he who is deeply and lastingly convinced of sin, does not attain remission of sins: that some who have received this heavenly gift, retain it not, but make shipwreck of the faith: and that others, if they do not draw back to perdition, yet are weary and faint in their mind, and do not reach the mark of the prize of the high-calling of God in Christ Jesus.

III. 1. How easily may we learn hence, that they know neither the scripture nor the power of God, who directly or indirectly, in public or in private, oppose the doctrine of self-denial and the daily cross. How totally ignorant are these men, of an hundred particular texts, as well as of the general tenor of the whole oracles of God? And how entirely unacquainted must they be, with true, genuine, Christian experience! Of the manner wherein the Holy Spirit ever did, and does at this day work in the souls of men? They may talk indeed very loudly and confidently, (a natural fruit of ignorance) as though they were the only men who understood either the word of God, or the experience of his children. But their words are, in every sense, _vain words_: they are weighed in the ballance and found wanting.

2. We may learn from hence, secondly, the real cause why not only many particular persons, but even bodies of men, who were once burning and shining lights, have now lost both their light and heat. If they did not hate and oppose, they at least lightly esteemed this precious gospel-doctrine. If they did not boldly say, _Abnegationem omnem proculcamus, internecioni damus_; “We trample all self-denial under foot, we devote it to destruction:” yet they neither valued it according to its high importance nor took any pains in practising it. _Hanc mystici docent_, said that great, bad man. _The mystic writers teach self-denial_: no, the inspired writers. And God teaches it to every soul, who is willing to hear his voice.

3. *We may learn from hence, thirdly, That it is not enough for a minister of the gospel, not to oppose the doctrine of self-denial, to say nothing concerning it. Nay, he cannot satisfy his duty, by saying a little in favour of it. If he would indeed be pure from the blood of all men, he must speak of it frequently and largely: he must inculcate the necessity of it, in the clearest and strongest manner. He must press it with his might, on all persons, at all times, and in all places: laying _line upon line, line upon line, precept upon precept, precept upon precept_. So shall he have a conscience void of offence: so shall he save his own soul and those that hear him.

4. Lastly, See that you apply this, every one of you, to your own soul. Meditate upon it when you are in secret: ponder it in your heart. Take ♦care not only to understand it throughly, but to remember it to your live’s end. Cry unto the strong for strength, that you may no sooner understand, than enter upon the practice of it. Delay not the time, but practise it immediately, from this very hour: practise it universally, on every one of the thousand occasions which occur in all circumstances of life. Practise it daily; without intermission, from the hour you first set your hand to the plow: and enduring therein to the end, till your spirit returns to God.

♦ ‘are’ replaced with ‘care’

SERMON XLIX.

THE CURE OF EVIL-SPEAKING.

MATT. xviii. 15, 16, 17.

_If thy brother shall sin against thee, go and tell him his
fault between thee and him alone: if he will hear thee, thou
hast gained thy brother._

_But if he will not hear, take with thee one or two more, that
by the mouth of two or three witnesses, every word may be
established._

_And if he will not hear them, tell it to the church: but if he
will not hear the church, let him be to thee as an Heathen
man and a Publican._

1. SPEAK _evil of no man_, says the great apostle; as plain a command as _Thou shalt do no murder_. But who even among Christians regards this command? Yea, how few are there, that so much as understand it? What is _evil-speaking_? It is not, (as some suppose) the same with lying or slandering. All a man says, may be as true as the bible; and yet the saying of it is evil-speaking. For evil speaking is neither more nor less, than speaking evil of an absent person: relating something evil which was really done or said, by one that is not present when it is related. Suppose, having seen a man drunk or heard him curse or swear, I tell this when he is absent, it is evil-speaking. In our language this is also by an extremely proper name termed _backbiting_. Nor is there any material difference between this, and what we usually stile _tale-bearing_. If the tale be delivered in a soft and quiet manner, (perhaps with expressions of good-will to the person, and of hope, that thing may not be quite so bad) then we call it _whispering_. But in what manner it be done, the things is the same; the same in substance if not in circumstance. Still it is evil-speaking; still this command, _Speak evil of no man_, is trampled under foot, if we relate to another the fault of a third person, when he is not present to answer for himself.

2. And how extremely common is this sin, among all orders and degrees of men? How do high and low, rich and poor, wise and foolish, learned and unlearned, run into it continually? Persons who differ from each other in all things else, nevertheless agree in this. How few are there that can testify before God, “I am clear in this matter: I have always set a watch before my mouth, and kept the door of my lips?” What conversation do you hear, of any considerable length, whereof evil-speaking is not one ingredient? And that, even among persons, who in the general have the fear of God before their eyes, and do really desire to have a conscience void of offence toward God and toward man.

3. And the very commonness of this sin, makes it difficult to be avoided. As we are incompassed with it on every side, so if we are not deeply sensible of the danger, and continually guarding against it, we are liable to be carried away by the torrent. In this instance, almost the whole of mankind is, as it were, in a conspiracy against us. And their example steals upon us we know not how; so that we insensibly slide into the imitation of it. Besides, it is recommended from within as well as from without. There is scarce any wrong temper in the mind of man, which may not be occasionally gratified by it, and consequently incline us to it. It gratifies our _pride_, to relate those faults of others, whereof we think ourselves not to be guilty. _Anger_, resentment, and all unkind tempers are indulged, by speaking against those with whom we are displeased. And in many cases, by reciting the sins of their neighbours, men indulge their own _foolish and hurtful desires_.

4. Evil-speaking is the more difficult to be avoided, because it frequently attacks us in disguise. We speak thus, out of a noble, generous (’tis well if we do not say, _holy_,) _indignation_ against these vile creatures! We commit sin, from mere hatred of sin! We serve the devil, out of pure zeal of God! It is merely in order to punish the wicked, that we run into this wickedness. So do “the passions (as one speaks) all justify themselves,” and palm sin upon us, under the veil of holiness.

5. But is there no way to avoid the snare? Unquestionably there is. Our blessed Lord has marked out a plain way for his followers, in the words above recited. None who warily and steadily walks in this path, will ever fall into evil-speaking. This rule is either an infallible preventive, or a certain cure of it. In the preceding verses our Lord had said, _Wo to the world because of offences_. Unspeakable misery will arise in the world from this baleful fountain. (_Offences_ are all things whereby any one is turned out of, or hindered in, the ways of God.) _For it must be that offences come._ Such is the nature of things; such the wickedness, folly and weakness of mankind. _But Wo to that man_, miserable is that man, _by whom the offence cometh. Wherefore if thy hand, thy foot, thine eye cause thee to offend_――If the most dear enjoyment, the most beloved and useful person, turn thee out of, or hinder thee in the way, _pluck it out, cut them off, and cast them from thee_. But how can we avoid giving offence to some, and being offended at others? Especially suppose they are quite in the wrong, and we see it with our own eyes? Our Lord, here teaches us how: he lays down a sure method of avoiding offences and evil-speaking together. _If thy brother shall sin against thee, go and tell him of his fault, between thee and him alone: if he will hear thee, thou hast gained thy brother. But if he will not hear thee, take with thee one or two more, that by the mouth of two or three witnesses every word may be established. And if he will not hear them, tell it to the church; but if he will not hear the church, let him be to thee as an Heathen man and a Publican._

I. 1. First, _If thy brother shall sin against thee, go and tell him of his fault, between thee and him alone_. The most literal way of following this first rule, where it is practicable, is the best. Therefore if thou seest with thine own eyes a brother, a fellow Christian commit undeniable sin, or hearest it with thine own ears, so that it is impossible for thee to doubt the fact, then thy part is plain: take the very first opportunity of going to him: and if thou canst have access, _tell him of his fault between thee and him alone_. Indeed great care is to be taken, that this is done in a right _spirit_, and in a right _manner_.――The success of a reproof greatly depends on the spirit wherein it is given. Be not therefore wanting in earnest prayer to God, that it may be given in a lowly spirit: with a deep, piercing conviction, that it is God alone who maketh thee to differ, and that if any good be done by what is now spoken, God doth himself. Pray, that he would guard thy heart, inlighten thy mind, and direct thy tongue to such words as he may please to bless. See that thou speak in a meek as well as a lowly spirit: for _the wrath of man worketh not the righteousness of_ God. If he be _overtaken in a fault_, he can no otherwise be _restored_ than _in the spirit of meekness_. If he _opposes_ the truth, yet he cannot be _brought to the knowledge_ thereof, but by _gentleness_. Still speak in a spirit of tender love, _which many waters cannot quench_. If love is not conquered, it conquers all things: who can tell the force of love?

Love can bow down the stubborn neck,
The stone to flesh convert;
Soften and melt and pierce and break
An adamantine heart.

Confirm then your love toward him, and you will thereby _heap coals of fire upon his head_.

2. But see that the _manner_ also wherein you speak, be according to the gospel of Christ. Avoid every thing in look, gesture, word and tone of voice, that savours of _pride_ or self-sufficiency. Studiously avoid every thing magisterial or dogmatical, every thing that looks like arrogance or assuming. Beware of the most distant approach to disdain, overbearing, or _contempt_. With equal care avoid all appearance of _anger_, and though you use great plainness of speech, yet let there be no reproach, no railing accusation, no token of any warmth, but that of love. Above all, let there be no shadow of _hate_ or ill-will, no bitterness or sourness of expression; but use the air and language of sweetness as well as gentleness, that all may appear to flow from love in the heart. And yet this sweetness need not hinder your speaking in the most serious and solemn manner: as far as may be, in the very words of the oracles of God, (for there are none like them) as under the eye of him who is coming to judge the quick and dead.

3. If you have not an opportunity of speaking to him in person, or cannot have access, you may do it by a messenger; by a common friend, in whose prudence, as well as uprightness, you can throughly confide. Such a person, speaking in your name, and in the spirit and manner above described, may answer the same end, and in a good degree supply your lack of service. Only beware you do not _feign_ the want of opportunity, in order to shun the cross; neither take it for granted, that you cannot have access, without ever making the trial. Whenever you can speak in your own person, it is far better. But you should rather do it by another than not at all: this way is better than none.

4. But what if you can neither speak yourself, nor find such a messenger as you can confide in? If this be really the case, it then only remains, to write. And there may be some circumstances, which make this the most advisable way of speaking. One of these circumstances is, when the person with whom we have to do, is of so warm and impetuous a temper, as does not easily bear reproof, especially from an equal or inferior. But it may be so introduced and softened in writing, as to make it far more tolerable. Besides, many will read the very same words, which they could not bear to hear. It does not give so violent a shock to their pride, nor so sensibly touch their honour. And suppose it makes little impression at first, they will perhaps give it a second reading, and upon farther consideration, lay to heart, what before they disregarded. If you add your name, this is nearly the same thing, as going to him, and speaking in person. And this should always be done, unless it be rendered improper by some very particular reason.

5. It should be well observed, not only that this is a step which our Lord absolutely commands us to take, but that he commands us to take this step first, before we attempt any other. No alternative is allowed, no choice of any thing else: this is the way; walk thou in it. It is true, he enjoins us, if need require, to take two other steps. But they are to be taken successively _after_ this step, and neither of them _before_ it. Much less are we to take any other step, either before, or beside this. To do any thing else, or not to do this, is therefore equally inexcusable.

6. Do not think to excuse yourself for taking an entirely different step, by saying, “Why, I did not speak to any one, ’till I was so _burdened_ that I could not refrain.” You was burdened! It was no wonder you should; unless your conscience was seared. For you was under the guilt of sin, of disobeying a plain commandment of God. You ought immediately to have gone and _told your brother of his fault between you and him alone_. If you did not, how should you be other than burdened (unless your heart was utterly hardened) while you was trampling the command of God under foot, and _hating your brother in your heart_? And what a way have you found to _unburden_ yourself? God reproves you for a sin of omission, for not telling your brother of his fault; and you comfort yourself under his reproof, by a sin of commission, by telling your brother’s fault to another person! Ease bought by sin is a dear purchase: I trust in God you will have no ease, but will be burdened so much the more, ’till you _go to your brother, and tell him_, and no one else.

7. I know but of one exception to this rule. There may be a peculiar case, wherein it is necessary to accuse the guilty tho’ absent, in order to preserve the innocent. For instance: you are acquainted with the design which a man has against the property or life of his neighbour. Now the case may be so circumstanced, that there is no other way of hindering that design from taking effect, but the making it known without delay, to him against whom it is laid. In this case therefore this rule is set aside, as is that of the apostle; _Speak evil of no man_: and it is lawful, yea it is our bounden duty, to speak evil of an absent person, in order to prevent his doing evil, to others and himself at the same time. But remember mean-while, that all evil-speaking is, in its own nature deadly poison. Therefore if you are sometimes constrained to use it as a medicine, yet use it with fear and trembling; seeing it is so dangerous a medicine, that nothing but absolute necessity can excuse your using it at all. Accordingly use it as seldom as possible; never but when there is such a necessity: and even then use as little of it as is possible; only so much as is necessary for the end proposed. At all other times, _go and tell him of his fault, between thee and him alone_.

II. 1. But what _if he will not hear_? If he repay evil for good? If he be enraged rather than convinced? What if he hear to no purpose, and go on still in the evil of his way? We must expect this will frequently be the case; the mildest and tenderest reproof, will have no effect, but the blessing we wished for another, will return into our own bosom. And what are we to do then? Our Lord has given us a clear and full direction. Then _take with thee one or two more_: This is the second step. Take one or two whom you know to be of a loving spirit, lovers of God and of their neighbour. See likewise that they be of a lowly spirit, and _cloathed with humility_. Let them also be such as are meek and gentle, patient and long-suffering; not apt to _return evil for evil, or railing for railing, but contrariwise blessing_. Let them be men of understanding, such as are endued with wisdom from above; and men unbiassed, free from partiality, free from prejudice of any kind. Care should likewise be taken, that both the persons and their characters be well-known to him. And let those that are acceptable to him be chosen, preferable to any others.

2. Love will dictate the manner wherein they should proceed, according to the nature of the case. Nor can any one particular manner be prescribed for all cases. But perhaps in general one might advise, before they enter upon the thing itself, let them mildly and affectionately declare, that they have no anger or prejudice toward him, and that it is merely from a principle of good-will, that they now come, or at all concern themselves with his affairs. To make this the more apparent, they might then calmly attend, to your repetition of your former conversation with him, and to what he said in his own defence, before they attempted to determine any thing. After this they would be better able to judge, in what manner to proceed, _that by the mouth of two or three witnesses, every word might be established_: that whatever you have said, may have its full force, by the additional weight of their authority.

3. In order to this, may they not 1. Briefly repeat what you spoke, and what he answered? 2. Inlarge upon, open and confirm the reasons which you had given? 3. Give weight to your reproof, shewing how just, how kind, and how seasonable it was: and lastly, inforce the advices and persuasions which you had annext to it? And these may likewise hereafter, if need should require, bear witness of what was spoken.

4. With regard to this, as well as the preceding rule we may observe, That our Lord gives us no choice, leaves us no alternative, but expresly commands us, to do this, and nothing else in the place of it. He likewise directs us, When to do this? Neither sooner, or later. Namely, _after_ we have taken the first, and _before_ we have taken the third step. It is then only that we are authorized to relate the evil another has done, to those whom we desire to bare a part with us, in this great instance of brotherly love. But let us have a care, how we relate it to any other person, till both these steps have been taken. If we neglect to take these, or if we take any others, what wonder if we are burdened still? For we are sinners against God and against our neighbour. And how fairly soever we may colour it, yet if we have any conscience, our sin will find us out, and bring a burden upon our soul.

III. 1. That we may be throughly instructed in this weighty affair, our Lord has given us a still farther direction. _If he will not hear them_, then and not till then, _tell it to the church_. This is the third step. All the question is, How this word, _the church_, is here to be understood? But the very nature of the thing will determine this, beyond all reasonable doubt. You cannot tell it to _the national church_, the whole body of men termed _the church of England_. Neither would it answer any Christian end, if you could: this therefore is not the meaning of the word. Neither can you tell it to that whole body of people in _England_, with whom you have a more immediate connexion. Nor indeed would this answer any good end: the word therefore is not to be understood thus. It would not answer any valuable end, to tell the faults of every particular member, to _the church_ (if you would so term it) the congregation or _society_ united together in _London_. It remains that you tell it to the elder or elders of the church, to those who are overseers of that flock of Christ, to which you both belong, who watch over yours and his soul, _as they that must give account_. And this should be done, if it conveniently can, in the presence of the person concerned, and tho’ plainly, yet with all the tenderness and love, which the nature of the thing will admit. It properly belongs to their office, to determine concerning the behaviour of those under their care, and to _rebuke_ according to the demerit of the offence, _with all authority_. When therefore you have done this, you have done all which the word of God, or the law of love requireth of you. You are not now partaker of his sin, but if he perish, his blood is on his own head.

2. Here also let it be observed, that this, and no other, is the third step which we are to take: and that we are to take it in its order, after the other two; not before the second, much less the first; unless in some very particular circumstance. Indeed in one case, the second step may co-incide with this: they may be, in a manner, one and the same. The elder or elders of the church, may be so connected with the offending brother, that they may set aside the necessity, and supply the place of the _one or two_ witnesses. So that it may suffice to tell it to them, after you have told it to your brother, _between you and him alone_.