Computer Organization and Architecture, 10th Edition, by William Stallings

Computer Organization and

Architecture 10th Edition Stallings
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CHAPTER 4: CACHE MEMORY

TRUE OR FALSE

T F 1. No single technology is optimal in satisfying the memory

requirements for a computer system.

T F 2. A typical computer system is equipped with a hierarchy of memory

subsystems, some internal to the system and some external.

T F 3. External memory is often equated with main memory.

T F 4. The processor requires its own local memory.

T F 5. Cache is not a form of internal memory.

T F 6. The unit of transfer must equal a word or an addressable unit.

T F 7. Both sequential access and direct access involve a shared read-

write mechanism.

T F 8. In a volatile memory, information decays naturally or is lost when

electrical power is switched off.

T F 9. To achieve greatest performance the memory must be able to keep

up with the processor.

T F 10. Secondary memory is used to store program and data files and is
usually visible to the programmer only in terms of individual
bytes or words.

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Computer Organization and Architecture, 10th Edition, by William Stallings

T F 11. The L1 cache is slower than the L3 cache.

T F 12. With write back updates are made only in the cache.

T F 13. It has become possible to have a cache on the same chip as the
processor.

T F 14. All of the Pentium processors include two on-chip L1 caches, one
for data and one for instructions.

T F 15. Cache design for HPC is the same as that for other hardware
platforms and applications.
MULTIPLE CHOICE

1. __________ refers to whether memory is internal or external to the computer.

A. Location B. Access

C. Hierarchy D. Tag

2. Internal memory capacity is typically expressed in terms of _________.

A. hertz B. nanos

C. bytes D. LOR

3. For internal memory, the __________ is equal to the number of electrical lines
into and out of the memory module.

A. access time B. unit of transfer

C. capacity D. memory ratio

4. “Memory is organized into records and access must be made in a specific

linear sequence” is a description of __________.

A. sequential access B. direct access

C. random access D. associative access

5. individual blocks or records have a unique address based on physical

location with __________.

A. associative access B. physical access

© 2016 Pearson Education, Inc., Hoboken, NJ. All rights reserved.

Computer Organization and Architecture, 10th Edition, by William Stallings

C. direct access D. sequential access

6. For random-access memory, __________ is the time from the instant that an
address is presented to the memory to the instant that data have been stored
or made available for use.

A. memory cycle time B. direct access

C. transfer rate D. access time

7. The ________ consists of the access time plus any additional time required
before a second access can commence.

A. latency B. memory cycle time

C. direct access D. transfer rate

8. A portion of main memory used as a buffer to hold data temporarily that is to

be read out to disk is referred to as a _________.

A. disk cache B. latency

C. virtual address D. miss

9. A line includes a _________ that identifies which particular block is currently

being stored.

A. cache B. hit

C. tag D. locality

10. __________ is the simplest mapping technique and maps each block of main
memory into only one possible cache line.

A. Direct mapping B. Associative mapping

C. Set associative mapping D. None of the above

11. When using the __________ technique all write operations made to main
memory are made to the cache as well.

© 2016 Pearson Education, Inc., Hoboken, NJ. All rights reserved.

Computer Organization and Architecture, 10th Edition, by William Stallings

A. write back B. LRU

C. write through D. unified cache

12. The key advantage of the __________ design is that it eliminates contention for
the cache between the instruction fetch/decode unit and the execution unit.

A. logical cache B. split cache

C. unified cache D. physical cache

13. The Pentium 4 _________ component executes micro-operations, fetching the
required data from the L1 data cache and temporarily storing results in
registers.

A. fetch/decode unit B. out-of-order execution logic

C. execution unit D. memory subsystem

14. In reference to access time to a two-level memory, a _________ occurs if an

accessed word is not found in the faster memory.

A. miss B. hit

C. line D. tag

15. A logical cache stores data using __________.

A. physical addresses B. virtual addresses

C. random addresses D. none of the above

SHORT ANSWER

1. __________ memory consists of peripheral storage devices, such as disk and

tape.

2. One byte equals __________ bits.

3. From a user’s point of view the two most important characteristics of

memory are capacity and _____________.

© 2016 Pearson Education, Inc., Hoboken, NJ. All rights reserved.

Computer Organization and Architecture, 10th Edition, by William Stallings

4. The three performance parameters for memory are: access time, transfer
rate, and _________.

5. _________ is a random access type of memory that enables one to make a

comparison of desired bit locations within a word for a specified match, and
to do this for all words simultaneously, thus retrieving a word based on a
portion of its contents rather than its address.

6. The ________ rate is the rate at which data can be transferred into or out of a
memory unit.

7. The most commonly used physical types of memory are: semiconductor

memory, __________ memory (used for disk and tape), and optical and
magneto-optical.

8. The three key characteristics of memory are capacity, access time, and _______.

9. External, nonvolatile memory is referred to as ___________ or auxiliary

memory.

10. The cache consists of blocks called __________.

11. __________ computing deals with super computers and their software.

12. The Pentium 4 processor core consists of four major components:

fetch/decode unit, out-of-order execution logic, memory subsystem, and
__________.

13. The __________ units execute micro-operations, fetching the required data from
the L1 data cache and temporarily storing results in registers.

14. __________ memory is a facility that allows programs to address memory from
a logical point of view, without regard to the amount of main memory
physically available.

15. For set-associative mapping the cache control logic interprets a memory
address as three fields: Set, Word, and __________.

© 2016 Pearson Education, Inc., Hoboken, NJ. All rights reserved.

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The Project Gutenberg eBook of The works of the Rev. John
Wesley, Vol. 04 (of 32)
 This ebook is for the use of anyone anywhere in the United States
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Title: The works of the Rev. John Wesley, Vol. 04 (of 32)

Author: John Wesley

Release date: June 15, 2022 [eBook #68320]

Language: English

Original publication: United Kingdom: William Pine, 1771

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*** START OF THE PROJECT GUTENBERG EBOOK THE WORKS

OF THE REV. JOHN WESLEY, VOL. 04 (OF 32) ***
 The Works of the Rev.
John Wesley

Transcriber’s Notes
The cover image was provided by the transcriber and is placed in the public
domain.

Punctuation has been standardized.

The author has used an asterisk (*) to indicate passages he considers most
worthy of attention.

This book has illustrated drop-caps at the start of each chapter. These
illustrations may adversely affect the pronunciation of the word with
screen-readers or not display properly in some handheld devices.

This book was written in a period when many words had not become
standardized in their spelling. Words may have multiple spelling
variations or inconsistent hyphenation in the text. These have been left
unchanged unless indicated with a Transcriber’s Note.

Footnotes are identified in the text with a superscript number and are shown
immediately below the paragraph in which they appear.

Transcriber’s Notes are used when making corrections to the text or to

provide additional information for the modern reader. These notes are
identified by ♦♠♥♣ symbols in the text and are shown immediately
below the paragraph in which they appear.
 THE

WORKS
OF THE

Rev. JOHN WESLEY, M.A.

Late Fellow of Lincoln-College, O .

V IV.

BRISTOL:
Printed by WILLIAM PINE, in Wine-Street
MDCCLXXI.

THE

CONTENTS
Of the F V .
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. L ’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.
L 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.
 I
1. T 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.
M . 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.

3. When you have done this, you have delivered your own soul. If he
will not hear the church, if he persist in his sin, let him be to thee as an
Heathen man and a Publican. You are under no obligation to think of
him any more: only when you commend him to God in prayer. You need
not speak of him any more, but leave him to his own master. Indeed you
still owe to him, as to all other Heathens, earnest, tender good-will. You
owe him courtesy, and as occasion offers, all the offices of humanity. But
have no friendship, no familiarity with him; no other intercourse than
with an open Heathen.
 4. But if this be the rule by which Christians walk, which is the land
where the Christians live? A few you may possibly find scattered up and
down, who make a conscience of observing it. But how very few? How
thinly scattered upon the face of the earth? And where is there any body
of men, that universally walk thereby? Can we find them in Europe? Or,
to go no farther, in Great Britain or Ireland? I fear not: I fear we may
search these kingdoms throughout, and yet search in vain. Alas for the
Christian world! Alas for Protestants, for reformed Christians! O who
will rise up with me against the wicked? Who will take God’s part
against the evil-speakers? Art thou the man? By the grace of God wilt
thou be one, who art not carried away by the torrent? Art thou fully
determined, God being thy helper, from this very hour, to set a watch, a
continual watch before thy mouth, and keep the door of thy lips? From
this hour wilt thou walk by this rule, speaking evil of no man? If thou
seest thy brother do evil, wilt thou tell him of his fault between thee and
him alone? Afterwards take one or two witnesses, and then only tell it to
the church? If this be the full purpose of thy heart, then learn one lesson
well. Hear evil of no man: if there were no hearers, there would be no
speakers of evil. And is not (according to the vulgar proverb) the
receiver as bad as the thief? If then any begin to speak evil in thy
hearing, check him immediately. Refuse to hear the voice of the charmer,
charm he never so sweetly: let him use ever so soft a manner, so mild an
accent, ever so many professions of good-will, for him whom he is
stabbing in the dark, whom he smiteth under the fifth rib. Resolutely
refuse to hear, tho’ the whisperer complain of being burdened till he
speak. Burdened! Thou fool, dost thou travail with thy cursed secret, as
a woman travaileth with child? Go then and be delivered of thy burden,
in the way the Lord hath ordained. First, Go and tell thy brother of his
fault, between thee and him alone. Next, Take with thee one or two
common friends, and tell him in their presence. If neither of these steps
take effect, then tell it to the church. But at the peril of thy soul, tell it to
no one else, either before or after. Unless in that one exempt case, when
it is absolutely needful, to preserve the innocent. Why shouldst thou
burden another as well as thyself, by making him partaker of thy sin?

5. *O that all you who bear the reproach of Christ, who are in
derision called Methodists, would set an example to the Christian world,
so called, at least in this one instance! Put ye away evil-speaking, tale-
bearing, whispering: let none of them proceed out of your mouth. See
that you speak evil of no man; of the absent nothing but good. If ye must
be distinguished, whether ye will or no, let this be the distinguishing
mark of a Methodist, “He censures no man behind his back: by this fruit
ye may know him.” What a blessed effect of this self-denial should we
quickly feel in our hearts? How would our peace flow as a river, when
we thus followed peace with all men? How would the love of God
abound in our own souls, while we thus confirmed our love to our
brethren? And what an effect would it have on all that were united
together in the name of the Lord Jesus? How would brotherly love
continually increase, when this grand hindrance of it was removed? All
the members of Christ’s mystical body would then naturally care for
each other? If one member suffered, all would suffer with it; if one was
honoured, all would rejoice with it: and every one would love his brother
with a pure heart fervently. Nor is this all: but what an effect might this
have, even on the wild, unthinking world? How soon would they descry
in us, what they could not find among all the thousands of their brethren,
and cry (as Julian the apostate to his Heathen courtiers) “See how these
Christians love one another!” By this chiefly would God convince the
world, and prepare them also for his kingdom: as we may easily learn
from those remarkable words in our Lord’s last, solemn prayer. I pray for
them who will believe in me, that they all may be one, as thou, Father,
art in me, and I in thee—That the world may believe that thou hast sent
me! The Lord hasten the time! The Lord enable us, thus to love one
another, not only in word and in tongue, but in deed and in truth, even as
Christ hath loved us.