Luke 2:34, 35.
Mark 14:31.
He spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.
THE influence of example is exceeding powerful, whether it lead to good or evil. This is well known in armies; where courage or timidity beget a kindred feeling speedily, and to a great extent. In moral habits, also, the conduct of one will produce a considerable effect on others. When our blessed Lord apprised his Disciples that one of them would betray him, the diffidence of one diffused itself through all; yea, extended even to the traitor himself, who, if from no better feeling than shame, joined, at last, in that self-diffident inquiry, “Lord, is it I?” On the other hand, the dissimulation of Peter drew aside the whole Galatian Church, not excepting even Barnabas himselfb. In like manner, unhappy Peter, by his characteristic self-confidence, betrayed all the other Apostles into the commission of the heinous transgression of protesting an unchangeable fidelity to their Lord, without contemplating the weakness of their own purposes, and the treachery of their own hearts. Our Lord had told them, on the evening before his crucifixion, that they would all be offended because of him that night. Peter, confident in the supposed firmness of his own resolutions, replied, “Although all shall be offended, yet will not I.” And, on being more particularly warned that he himself would, that very night, no less than thrice deny his Lord, he, so far from relaxing his confidence, only “spake the more vehemently, If I should die with thee, I will not deny thee in any wise.” And such was the unhappy effect of his confidence, that every one of the Apostles caught, as it were, the contagion, and expressed themselves in the same vehement language as he: “Likewise, also, thus said they all.” Doubtless they all meant well: the resolution itself was good: but it was evil, as being made in dependence on their own strength.
To mark this distinction the more fully, I will shew,
I. The wisdom of the resolution, as conceived in their own minds—
It was a resolution worthy of the Apostles, and worthy to be adopted by every one of us.
1. Our blessed Saviour deserves it at our hands—
[What has He not done for us? — — — And what has he not suffered for us? — — — And should we be afraid to confess him? Should any consideration under heaven induce us to deny him? — — —]
2. He also requires it at our hands—
[At the very commencement of his ministry he declared, that “those only should be acknowledged as his disciples” who “denied themselves, and took up their cross daily, and followed him;” nay more; that “they only who were willing to lose their life for his sake, should find it unto life eternal.” And what can be more reasonable than this? If He, the Lord of heaven and earth, encountered death for us, shall we think it too much to lay down our lives for him? Methinks, if we offer ourselves a sacrifice for him, it is no other than a reasonable service, which is at once our plainest duty, and our highest privilege — — —]
But the conduct of them all too certainly evinced,
II. The folly of the resolution, as announced in their own strength—
Not one of them was able to fulfil his word—
[That very night “they all forsook their Lord, and fled:” and Peter, who arrogated to himself a greater measure of fidelity than all the others, was the very first to deny his Lord, and denied him with more blasphemous impiety than all the others together.]
And who amongst us would be more firm than they?
[“We have not in ourselves a sufficiency even to think a good thought:” how much less, then, can we think to maintain our fidelity towards our Lord, amidst all the terrors of a most cruel death? Through Christ strengthening us, we may undertake any thinge:” but “of ourselves we can do nothing.” In truth, the more self-confident we are, the more “we provoke the Lord to jealousy,” and challenge him to leave us to ourselves. Then only can we hope to stand, when we are “strong in the Lord, and in the power of his mighth.”]
LEARN then, Brethren,
1. What your duty is—
[Doubtless, this is great and arduous: nor must you, for a moment, wish to lower it. You must see that nothing under heaven should stand in competition with Christ. The state of every man’s mind should accord with that of the holy Apostle, when he said, “I am willing, not only to be bound, but to die for the Lord’s sake:” and if we are brought to the trial, no sufferings should move us; nor should we account our lives dear unto us, if only we may finish our course with joy, and finish the work which our blessed Lord has assigned us.]
2. Where alone our strength lies for the performance of it—
[“I know, O Lord,” says the prophet, “that the way of man is not in himself; and that it is not in man that walketh to direct his steps.” And we are told by the wisest of men, that “he who trusts in his own heart is a foolm.” Be convinced of this; and know, that the more ye resemble a little child in your spirit, the more secure ye are. “When ye are weak, then is it that ye are really strong; for then shall God’s strength be perfected in your weakness.”]
MCCCCLIX
PETER’S DENIAL OF HIS LORD
Mark 14:71.
But he began to curse and to swear, saying, I know not this man of whom ye speak.
THE inspired writers commend themselves and their writings to us, by their faithfulness in recording their own faults — — — If St. Mark wrote his Gospel, as many suppose, under the direction of Peter, we are constrained to admire the humility of Peter more especially: since his fall is narrated more strongly, and his repentance touched upon more slightly, by this, than by any other of the sacred historians. The aggravated circumstances of his conduct, which are mentioned in the text, serve in a very striking manner to shew us,
I. The folly of indulging self-confidence—
[Peter had been warned generally, (in common with the other Disciples) that he would forsake, and particularly, (in relation to himself,) that he would deny, his Lord. Conceiving it impossible that he should ever be guilty of such treachery, he protested that he would rather die with his Lord, than save his life by such base means. But, when he came to the trial, he fulfilled our Lord’s predictions. He did not even profit by experience; for, when he had betrayed his cowardice in the first instance, he exposed himself to needless temptations by associating himself with the most inveterate enemies of his Lord. Had he gone to the high-priest’s palace, to bear testimony to the character of Jesus, we must have commended his courage: but when he had no better object in view than the gratifying of his curiosity, we cannot but condemn his rashness and presumption. The consequence was such as might be expected: his courage failed him in the hour of trial; and he committed the very sins against which he had been warned.
It is almost uniformly thus with ourselves, when we presume to rush into temptation, under the idea that we are strong enough to withstand its influence. Who amongst us has not found, that a needless intimacy with the ungodly has led him into an undue conformity to their habits and principles, and proved, in the issue, injurious to his soul? We have thought perhaps that we could maintain our integrity amongst them with ease and constancy, notwithstanding we have been expressly warned that “a believer can have no fellowship with an unbeliever,” and that “the friendship of the world is enmity with God.” But the result of all our experiments has uniformly established that divine aphorism, “He that trusteth in his own heart is a fool.”]
In the conduct of Peter we may further see,
II. The danger of yielding to the fear of man—
[Peter was naturally of a bold intrepid spirit. But he was left on this occasion, that he might know his weakness, and have a convincing evidence that his strength was in God alone. It is common indeed to represent his temptation as light; as though he had been intimidated by the voice of a servant maid. But whoever takes into the account all the circumstances that are related in the different Evangelists, will see, that he had abundant cause for fear; and that, if he had confessed his connexion with Jesus, he would most probably have participated his fate; more especially as it would soon be known, that he was the person who, but an hour or two before, had attempted to kill a servant of the high-priest. But his mind should have been fortified against the danger. He had been told, when first he became a follower of Jesus, that he must “forsake all,” and “hate even his own life,” in order to be approved as his disciple: and he had very recently professed his readiness to die in his Master’s cause: he therefore should have now fulfilled his engagements, and shewn, that he had both counted the cost, and was willing to pay it. But his courage failed him; and be purchased a temporary peace at the expense of his honour, his conscience, and his soul.
It is justly said, that “the fear of man bringeth a snare.” Perhaps it is itself one of the greatest snares that lie in our way to the kingdom of heaven. The profession of Christianity does not indeed expose us now to sufferings as it did in the Apostles’ days: but a real love to the Gospel, and conformity to the Saviour’s image, is as offensive now to an ungodly world, as it ever was: nor can any one become a sincere and zealous follower of Christ, without incurring much hatred, contempt, and obloquy. Nor is this easy for us to bear. A man who could face an enemy with undaunted courage, would not be able to face the sneers and ridicule of his pretended friends. And hence it is, that many, like Nicodemus of old, are ashamed and afraid to maintain an open connexion with the friends of Christ. Though they know in their hearts that Christ is the only source of spiritual and eternal life; and that they only who follow him in this world will enjoy him in the world to come; they are afraid to avow their principles, and ashamed to associate with the known adherents of Christ. But, if they so deny him in the presence of his enemies, he will surely deny them in the presence of his Father.”]
We would, lastly, shew you from the text,
III. The extent to which we may go, when once we begin to fall—
[Peter began with dissembling (mixing with the servants, as if he had been perfectly like-minded with them), and then denied his Lord, and at last confirmed that denial with the most horrid oaths and imprecations: yea, he denied that he even so much as knew the man. Who could ever have thought that Peter should have fallen thus low? But the downward road is very precipitous; and no one knows, when once he yields to sin, whither his evil dispositions will carry him. Sin makes a breach in the soul; and if means be not used at first to obstruct its progress, it will soon inundate the whole man. The example of Peter in the text is a standing memorial to the people of God, and a warning to them to resist the first motions of evil in their bosoms. Judas began with petty thefts; and Demas with secret coverings; and David with wanton looks. If we profit not by their examples, the best that we can hope for will be, to be brought back to God with “broken bones;” and the probability is, that we shall come short of heaven at last, if not have a foretaste of hell in our bosoms, even while we are here. If we would maintain our integrity, we must not only flee from gross sin, but “hate even the garment spotted with the flesh.”]
MCCCCLX
CHRIST’S APPEARANCE TO MARY MAGDALENE
Mark 16:9.
Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
ON few subjects has the ingenuity of critics been exercised more than in reconciling the accounts which the different Evangelists give respecting the appearances of Christ after his resurrection. It is not to be wondered at, that, when such a great variety of occurrences are related in so small a space, some by one person, and others by another, some in a more concise, and others in a more detailed way, there should arise a difficulty in adjusting the precise order in which every fact arose. Cavillers indeed, and infidels have made this a matter of triumph; as if the existence of a difficulty in such a particular as this would invalidate the testimony of the inspired writers altogether. But we do not hesitate to say, that it confirms rather than lessens, the credibility of their testimony; since it proves to a demonstration, that there was no concert between them, but that they related in the simplicity of their minds what they knew to be true, without inquiring whether, in recording a fact, the omission of a trifling circumstance might occasion some obscurity respecting the order or manner of its accomplishment. Leaving those smaller matters, we shall fix our attention on points of the first magnitude and importance: we shall,
I. Notice the manifestations which Jesus gave of himself after his resurrection from the dead—
His first appearance only is mentioned in the text: but it was so speedily followed by others, and their united effect is so important in establishing the truth of his Divine mission, that we may well combine them together, and set them before you in a collective view.
They were,
1. Early—
[It was necessary that our Lord should rise on the third day after his crucifixion. Not only did the period of Jonah’s deliverance from the belly of the fish determine the time of Christ’s continuance in the grave, but it was expressly declared by David, that “God’s Holy One should not see corruptionb,” and consequently that he should rise from the dead before the fourth day, when bodies in that hot climate, usually began to corrupt. Our Lord himself also had said, that, if they should “destroy the temple of his body, he would in three days raise it up againd:” And so frequently had he foretold that he would rise again on the third day, that the prediction was generally known among his enemies, and was indeed the ground of those very precautions which they used to guard the sepulchre, and thereby defeat any conspiracy amongst his followers. If then he had not risen on the third day, he would have been proved to be a deceiver: and if he had not made his appearance on that day, he would have given such occasion of triumph to his enemies as could scarcely ever have been removed. The absurd report that was circulated by the soldiers respecting his being stolen away while they were sleeping, would have been sanctioned; and the difficulty of removing that first impression would have been greatly increased. The Disciples too, who were already disconsolate, and, in their own apprehension, deceived, would have abandoned themselves wholly to despair. To prevent these evil consequences, our blessed Saviour manifested himself to Mary “early” on the morning of his resurrection; yea, at least five times on that very day did he make his appearance to different parties of his Disciples; first to Mary, then to the other women, then to Peter, then to two Disciples on their way to Emmaus, and then to the eleven who were gathered together. Thus early were his triumphs proclaimed; and thus seasonably were his Disciples comforted!]
2. Numerous—
[We have already mentioned five appearances on the day of his resurrection. How many he vouchsafed to his Disciples afterwards, we cannot ascertain: for we are sure that they are not all recorded by the Evangelists. St. Paul mentions that Jesus was seen by James, and by five hundred brethren at once; neither of which appearances are particularly specified in the Gospels. We are told however, that “he was seen of the Disciples forty days;” which is a clear intimation that his intercourse with them was both frequent and familiar. Now in this he graciously condescended to our weakness. Had his manifestations of himself been very few, we might have been ready to fear, that those who testified of his resurrection were either deceivers or deceived. Not even the Apostles themselves credited the appearance of their Master to Mary, or the other females: the very report was considered by them “as an idle tale.” Much more therefore may we expect that his avowed enemies would have disbelieved it; and we at this distance of time should have had scarcely any foundation for our faith and hope. But the number of his appearances was such as to preclude a possibility of intentional collusion, or unintentional mistake.]
3. Indubitable—
[However numerous the appearances had been, if they had been all in dreams or visions, or to separate individuals, or at a distance, there would have been reason to doubt the truth and reality of them. But they were of the most satisfactory kind imaginable. Let it be granted, that Mary Magdalene, and the other women, and Peter, and the Disciples going to Emmaus, were deceived; and that the various conversations which they had with him were mere impositions on their eyes and ears; were the eleven deceived, when, notwithstanding the doors were shut, he presented himself in the midst of them, and bade them handle him (to see that he was not a mere spirit, but had flesh and bones, like any other man), and did eat and drink before them? Was the unbelieving Thomas deceived, when our Lord bade him put his fingers into the print of the nails, and thrust his hand into the wound that had been made in his side; and when, in consequence of the impossibility of resisting conviction any longer, he exclaimed, “My Lord, and my God?” Were the five hundred brethren, who saw him at once, deceived; or were they all in a conspiracy to deceive others? Were Peter and the rest deceived, when he told them on which side of the ship to cast their net, and then partook with them of the fish which they had caught? Were they deceived, when, after conversing with him a long time, his Disciples saw him ascend gradually from the midst of them, and taken up into heaven? Blessed be his name! he has taken care that so important a truth, on which all our hopes depend, should not rest on any doubtful testimony, but that it should be substantiated by proofs which cannot be denied without subverting all kinds of evidence, and all human testimony whatsoever.]
Let us now proceed to,
II. Inquire, Why he appeared first to Mary Magdalene in particular?
It is said of Mary Magdalene, that “he had cast out of her seven devils.” And if she was, as she is generally supposed to be, that Mary who anointed the feet of Jesus in the Pharisee’s house, she had been, not like the common demoniacs, a mere object of pity, but a vile, notorious, abandoned sinner. In this view, the mention of Jesus having cast seven devils out of her, gives singular importance to the text; and most forcible reasons may be assigned, why he appeared to her first, in preference to all other persons. He did so,
1. To display the exceeding riches of his grace—
[This was the chief design of God in that plan which he formed for the redemption of mankind. The same glorious design also may be seen in a variety of incidents, which, though apparently perhaps of small importance, are deserving of very attentive consideration. The command, for instance, respecting the publishing of the Gospel first in Jerusalem, where all ranks of people had so recently united in crucifying the Lord of glory, is a most astonishing display of grace and mercy: one would rather have thought that the Apostles should have been ordered to pass them by for ever, than to make them the first offers of salvation. The instruments employed to propagate the Gospel, yet further illustrate this point. The person chosen to minister the Gospel to the circumcision, and to convert thousands of them to the faith, was Peter, who had just before denied his Lord with oaths and curses. Yea, to him was such peculiar attention shewn, that he was selected by the angel, as the person to whom, above all others, the knowledge of our Saviour’s resurrection was to be instantly conveyed. And our blessed Lord himself thrice renewed his call to the Apostleship, in the presence of the other Disciples, lest his past denial of his Lord should be construed as a renunciation of it, or a dismission from it. In like manner, the person who was commissioned to go unto the Gentiles, was Saul, the persecutor; who was arrested in his murderous career, and made the most honoured, and most useful, of all the Apostles.
In the same light we view the preference shewn to Mary Magdalene above all others: in manifesting himself first of all to her, our Saviour may well be considered as declaring, that “where sin has abounded, grace shall much more abound.”]
2. To reward her pious assiduity—
[Mary having purchased ointments and spices for the purpose of embalming our Lord’s body, went early, while it was yet dark, to the sepulchre, to perform that last and mournful office. Though her prospects with respect to his establishing a temporal kingdom were altogether blasted, her regard for him was not in the least diminished. She was anxious to testify her respect in the only way that now remained to her: nor did any considerations of expense, or trouble, or danger, operate for a moment to impede her efforts. Such expressions of undissembled love could not escape the notice of an omniscient and gracious God. Our adorable Emmanuel would have accounted himself “unrighteous, if he could have overlooked such works and labours of love as she now shewed towards his name” It had long before been announced by him to the world, “Him that honoureth me, I will honour:” and now he fulfilled that word to this highly-favoured handmaid: nor will he ever suffer even a cup of cold water, given to a person for his sake, to lose its reward.]
3. To give encouragement to all future penitents to the end of time—
[The various events recorded in the Scriptures are not to be limited to the persons to whom they more immediately refer. Many judgments were inflicted, and many mercies vouchsafed, for the benefit of the Church in future ages: and “they are written for our admonition, upon whom the ends of the world are come.” We read of pardon being revealed to David the very instant that he confessed his heinous crime: and the improvement which he himself makes of that stupendous mercy, is; “For this shall every one that is godly make his prayer unto thee, in a time when thou mayest be found.” St. Paul also informs us of the “exceeding abundant grace shewn to him;” and then adds, that he had been thus eminently distinguished by God for this reason; “that God might shew forth in him all long suffering, for a pattern to them that should hereafter believe on him to life everlasting.” For the same end, it should seem, was Mary Magdalene thus highly favoured. Persons, who are conscious of having committed enormous sins, are apt to think that they can never obtain mercy of the Lord: but our blessed Saviour would have them know, that “though our sins may have been as crimson, they shall be white as snow,” and that he is never more willing to feast with us upon the fatted calf, than on our first return from a dissolute and abandoned life.]
CONCLUSION—
[Behold how effectually every ground of doubt is removed from us! Can we doubt Christ’s power and authority to save? He has risen from the dead, and thereby given the most convincing evidence that he is ordained of God to be the Saviour of the world: and his umerous appearances to his Disciples after his resurrection preclude all possibility of deception. Can we doubt his willingness to save even the chief of sinners? This astonishing exercise of grace to one out of whom he had cast seven devils, forbids us to entertain the thought. Let all then trust in him as both able and willing to save them to the uttermost.]
MCCCCLXI
ON THE GOSPEL MESSAGE
Mark 16:15, 16.
He said unto them, Go ye into all the world, and preach the Gospel to every creature: he that believeth and is baptized shall be saved, but he that believeth not shall be damned.
IT is to be lamented that an unhappy prejudice subsists in the Christian world against the peculiar and most essential doctrines of our holy religion; and that, while ministers defend with zeal and ability the outworks of Christianity, they are at little pains to lead their hearers within the veil, and to unfold to them those blessed truths whereon their salvation depends. Under the idea that moral discourses are more accommodated to the comprehensions of men, and more influential on their practice, they wave all mention of the sublime mysteries of the Gospel, and inculcate little more than a system of heathen ethics. They would be ashamed, and almost afraid to make such a passage as this the ground-work of their discourse, lest they should be thought to be contending for some uncertain, unimportant tenets, instead of promoting the interests of piety and virtue. But can any one read such a solemn declaration as that in the text, and account it unworthy of his notice? Can any one consider the circumstances under which it was uttered, or the authoritative manner in which the Apostles were commanded to publish it to the world, and yet think himself at liberty to disregard it? Shall the very recital of it beget suspicion, as though nothing were desired but to establish the Shibboleth of a party? Let us put away such unbecoming jealousies, and enter in a fair and candid manner into the investigation of the words before us: let us consider that they were among the last words of our blessed Lord while he sojourned upon earth; that they contain his final commission to his Apostles, and, in them, to all succeeding pastors of his Church; that they are distinguished by our Lord himself by that honourable appellation, “The Gospel,” or glad tidings; and that they were delivered by him not only as the rule of our faith, but as the rule of his procedure in the day of judgment: let us, I say, consider the words in this view, and, with hearts duly impressed and open to conviction, attend to what shall be spoken, while we endeavour to explain the import—vindicate the reasonableness—and display the excellency—of this divine message: and the Lord grant, that, while we are attending to these things, the “word may come, not in word only, but in power, and in the Holy Ghost, and in much assurance.”
I. In explaining the import of our text, we shall have little more to do than to ascertain the meaning of the different terms; for the sense of them being once fixed, the import of the whole will be clear and obvious—
Salvation can mean nothing less than the everlasting happiness of the soul. To limit the term to any temporal deliverance would be to destroy utterly the truth as well as the importance of our Lord’s declaration: for though it is true, that they, who believed his prophecies relative to the destruction of Jerusalem, escaped to Pella, and were rescued from the misery in which the Jewish nation was involved, yet the followers of our Lord in that and every age have been subjected to incessant persecutions and cruel deaths; nor was that deliverance either of so great or so general concern, that the Apostles needed to go forth “into all the world,” or to preach it to “every creature.” Our Lord “came to seek and to save that which was lost;” he came to open a way for the recovery of our fallen race, and to restore men to the happiness which they had forfeited by their iniquities: this is the salvation spoken of in the text, and justly termed, a “salvation which is in Christ Jesus with eternal glory.”
This salvation is to be obtained by faith; “He that believeth shall be saved.” By the term, “believing” we are not to understand a mere assent given to any particular doctrine; for there is not any particular doctrine to which the most abandoned sinner, or even the devils themselves, may not assent: in this sense of the word, St. James says, “the devils believe and tremble.” The faith intended in the text is far more than an acknowledgment of the truth of the Gospel; it is an approbation of it as excellent, and an acceptance of it as suitable. Assent is an act of the understanding only: but true faith is a consent of the will also, with the full concurrence of our warmest affections: it is called in one place a “believing with the heart;” and in another, a “believing with all the heart.”In few words, faith is a new and living principle, whereby we are enabled to rely upon the Lord Jesus Christ for all the ends and purposes for which he came into the world; a principle, which, at the same time that it takes us off from all self-dependence, leads us to purify our hearts from the love and practice of all sin. To such faith as this our Lord frequently annexes a promise of eternal salvation: in his discourse with Nicodemus he says, “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have everlasting life. For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God.” And in the close of that chapter it is added, “He that believeth on the Son hath everlasting life; but he that believeth not the Son, shall not see life, but the wrath of God abideth on him.” Not that there is any thing meritorious in this grace more than in any other; for, as a grace, it is inferior to love; but salvation is annexed to this rather than to any other, because this alone unites us to the Lord Jesus Christ, in whom we are accepted, and by whose merits we are saved.
To the term Salvation is opposed another of a most awful import, namely Damnation: as the former cannot be limited to any temporal deliverance, so neither can this be limited to any temporal judgment: for, not to mention the express and repeated declarations that the punishment of the wicked will be as “a worm that dieth not, and a fire that is not quenched,” our Lord, in the very words before us, contrasts the consequences of unbelief with the consequences of faith; thereby manifesting, that they were to be considered by us as of equal magnitude and duration: and, in his account of the final sentence which he will pass upon the righteous and the wicked in the day of judgment, he describes the happiness of the one and the misery of the other by the very same epithet, in order to cut off all occasion of doubt respecting the continuance of either: “These shall go away into everlasting punishment, but the righteous into life eternal.” We are constrained, therefore to acknowledge, that the threatening in the text includes nothing less than the everlasting misery of the soul, under the wrath and indignation of God.
This, tremendous as it is, will be the fruit of unbelief; “He that believeth not shall be damned.” We must not suppose that the unbelief here spoken of characterizes only professed infidels, who openly avow their contempt of Christianity; for then it would by no means afford a sufficient line of distinction between those that shall be saved, and there that shall perish; seeing that there are many who profess to reverence the Christian revelation, while they live in a constant violation of every duty it enjoins. If the receiving of Christ, as he is offered in the Gospel, be the faith that saves, then the not receiving of Christ in that manner must be the unbelief that condemns. This observation is of great importance: for the generality seem to have no idea that they can be unbelievers, unless they have formally renounced the Christian faith: their consciences are quite clear on this subject: the guilt of unbelief never caused them one moment’s uneasiness. But can any thing be more plain, than that the same faith, which is necessary to bring us to salvation, must be also necessary to keep us from condemnation? Indeed it is so self-evident a truth, that the very mention of it appears almost absurd; and yet it will be well if we admit its full force in the point before us: for, however zealous many are to comprehend holy actions and affections in their definitions of saving faith, they are backward enough to acknowledge that a want of those qualities must evidence them to be in a state of unbelief: yet, till this truth be felt and acknowledged, there is little hope that the Gospel will ever profit them at all.
There is a qualifying clause in the text which we must not leave unnoticed; and the rather, because it is added in the former, but omitted in the latter part; “He that believeth, and is baptized, shall be saved; but he that believeth not shall be damned.” Our Lord had appointed baptism as that rite whereby his Disciples should be introduced into the Christian covenant, as the Jews had been by circumcision into the Mosaic covenant: and men’s submission to this rite served as a test of their sincerity, and a public badge of their profession. If any were inwardly convinced that the religion of Christ was indeed of divine authority, and were not prevented by insurmountable obstacles from conforming to this rite, they must cheerfully enlist themselves under his banners, and honour him in his appointed way; they must “follow the Lord fully,” if they would be partakers of his benefits. But, on the other hand, if they should submit to this ordinance, and yet be destitute of true faith, their baptism should not save them; they should perish for their unbelief: baptized or unbaptized, they should surely perish.
The parts of the text being thus explained, there remains no difficulty in the meaning of the whole as it stands connected together. No words can be found that can more forcibly express the solemn truth, which our Lord intended to convey: the import of his declaration is so obvious, that we shall not attempt to elucidate it any farther, but will proceed,
II. To vindicate its reasonableness—
That men should be saved for their good works, or condemned for their gross iniquities, would be thought reasonable enough; but that they should be saved by faith, or condemned for unbelief, seems to many to be utterly unreasonable and absurd. But, to a candid inquirer, the equity and reasonableness of both these points may be easily and plainly evinced.
If faith were, as some imagine it to be, a mere assent to certain propositions, it must be confessed, that, to expect salvation by it were preposterous in the extreme. But it has already been shewn that this is not saving faith. The man who truly believes, invariably comes to Christ in this way; he confesses with humility and contrition his past offences—he acknowledges, from his inmost soul, that he deserves the everlasting displeasure of God—he renounces every hope that might arise from his comparative goodness, his penitential sorrows, his future purposes, his actual amendment—he embraces Christ as a suitable and all-sufficient Saviour—and relies simply and entirely upon the promises which God has made to us in the Son of his love. This, I say, is the believer’s experience at the first moment he truly believes in Christ. To this we might add, that, from that moment, he lives in a state of communion with his Saviour, and exerts himself to the utmost to adorn his profession by a holy life and conversation: but we intentionally omit all the fruits of faith which he afterwards produces, lest any one should be led to confound faith with its fruits, or to ascribe that to faith and works conjointly, which properly belongs to faith alone. Consider then a person coming in this penitent manner to Christ, and trusting in the promises of his God; is it unreasonable that such a person should be saved? Who in all the world should be saved so soon as he, who implores deliverance from his lost estate? Who should reap the benefits of Christ’s death, but he, who makes that his only plea and dependence? Who may so justly hope to experience God’s fidelity, as he who rests upon his promises? Who, in short, should enjoy all the blessings of redemption, but he who seeks redemption in God’s appointed way? Surely, if it be reasonable that Christ should “see of the travail of his soul,” and that God should fulfil his own word, then is it most reasonable that he who believes in Christ should be saved.
With respect to the condemnation of unbelievers, we readily acknowledge that that also would be unreasonable, on a supposition that unbelief were nothing more than a dissent from certain propositions, through a want of sufficient evidence to establish their divine authority. But unbelief is a sin of the deepest dye; and the person who is under its dominion is in a state as offensive to God as can well be conceived. For, in the first place, he rejects that which has been established by every kind of evidence which a revelation from heaven can admit of: and, in rejecting it, he shews that he is lifted up with pride and presumption: for he not only takes upon him to sit in judgment upon God, but denies his own state to be so dangerous and depraved as God has represented it. If he acknowledges himself to be a sinner, he still feels neither his guilt nor his helplessness as he ought, but “goes about to establish a righteousness of his own, instead of submitting to the righteousness of God.” That wonderful method which the infinite wisdom of God has contrived for the restoration of our fallen race, he accounts “foolishness;” and substitutes what he esteems a safer and better method of his own. The most stupendous display of divine love and mercy that ever was or can be exhibited, he disregards: and thus, both “tramples under foot the Son of God, and does despite unto the Spirit of grace:” yea, to use the language of an inspired Apostle, he “makes the only true God a liar;” for whereas God has said, that “there is no other name whereby we can be saved, but the name of Jesus, nor any other foundation than that which he himself has laid,” the unbeliever directly contradicts him, and unequivocally declares his expectation, that there is and shall be some other way of acceptance with him. Now is it unreasonable that such a person should be punished? that such a despiser of God should be left without any part in the believer’s portion? Let us only apply the case to ourselves. If a child should pour contempt upon the wisest counsels of his parents, and question the truth of their most solemn protestations, should we not think him worthy of his parent’s displeasure? would not we ourselves, in such a case, manifest our disapprobation of his conduct? Who then are we, that we should insult GOD thus, and do it with impunity? Who are we, I say, that, when we are at liberty to withhold a blessing from an ungrateful fellow-creature, or to inflict a punishment on him adequate to his offence, we should not be in like manner amenable to God? If any say, “We acknowledge the sinfulness of unbelief, but think the punishment of it too severe;” I answer, ‘God himself is the best judge of the malignity of sin; and he has denounced death, eternal death, as the wages due to every sin: much more therefore may it be inflicted for unbelief; since there is no sin so complicated, nor any that so effectually precludes even a possibility of salvation: we may purge away any other sin by a believing application to the blood of Christ; but by unbelief we reject the only remedy provided for us.’
Hoping that the reasonableness of our Saviour’s declaration has been satisfactorily proved, we come,
III. To display its excellency—
While the Gospel of Christ is misrepresented and opposed by man, the angels, who are incomparably less interested in its provisions, are ever contemplating it with admiration and joy. And, if it were better understood amongst us, it could not but meet with a more favourable reception; for it has innumerable excellencies, which render it worthy of universal acceptation. Let us examine a few of its leading features. In the first place, it clearly defines the way of salvation. Take any other way of salvation that ever was devised, by repentance for instance, or by sincere obedience; what inexplicable difficulties occur to our view! for, who can tell what degree of repentance will satisfy God for our breaches of his law, and be a sufficient price for heaven? Who can mark out the line which shall be drawn between those that shall be saved and those that shall perish? Who can tell what sincere obedience means? It cannot mean the doing what we will, for that would put a murderer on the same footing with an Apostle: and if it mean the doing what we can, where is the man that can be saved by it? Where is the man who has not violated it in ten thousand instances, or who does not violate it every day of his life? Who can truly say that for any one day he has mortified every sinful habit as much as he could, exercised every holy affection as much as he could, and practised every species of duty as much as he could? And if we cannot but acknowledge that we might have done more, who shall say what degree of insincerity may be indulged without violating the law of sincere obedience? On all such plans as these we are utterly at a loss; we are at sea without a compass. But take the doctrine laid down in the text, and the way of salvation is so plain, that “he who runs may read it.” Let any man ask himself this question, Do I believe in Christ? Let him pursue the inquiry somewhat farther, Do I feel myself a guilty, helpless, condemned sinner? Do I renounce all dependence on my own wisdom, strength, and righteousness? Do I see that there is in Christ a fulness suited to my necessities? And do I daily, with humility and earnestness, beg of God that “Christ may be made unto me wisdom, and righteousness, and sanctification, and redemption?” These questions are easy enough to be resolved; and by the answer which conscience gives to them, we may know assuredly whether we be in the way to heaven or to hell. And who does not see how great an excellency this is in the Gospel-salvation? Who does not see how strongly this circumstance recommends the doctrine in our text?
Another excellency in the Gospel is, that it is equally suited to all persons in all conditions. Had any self-righteous methods of acceptance been proposed to the dying thief, what consolation could he have found? How little could he do in his few remaining hours! However he might have admired the goodness of God to others, he must have utterly despaired of mercy himself. But through faith in Christ he was enabled to depart in peace and joy As to the murderers of our Lord, how long must it have been before they could have entertained any comfortable hope of acceptance! But the Gospel affords a prospect of salvation to the very chief of sinners, and that, even at the eleventh hour. Nor is there any situation whatever, in which the Gospel is not calculated to comfort and support the soul. Under first convictions of sin, what so delightful as to hear of a Saviour? Under subsequent trials and temptations, how would our difficulties be increased, if we did not know that “God had laid help upon One that was mighty!” The people of God, notwithstanding the hope which they have in Christ, feel great and heavy discouragements on account of the power of indwelling corruption: they seem oftentimes to be rolling a stone up the hill, which rushes impetuously down again, and necessitates them to repeat their ineffectual labours. And what would they do if their dependence were not placed on the obedience and sufferings of the Son of God? Surely they would lie down in despair, and say like those of old, “There is no hope; I have loved strangers, and after them will I go.” Under the various calamities of life, also, believers find consolation in the thought that the salvation of their souls is secured by Christ. Hence they are enabled to bear their trials with firmness: they “know how both to be full and to be hungry, both to abound and to suffer need.” And shall not this recommend the Gospel? that there is no situation, no circumstance whatever wherein it is not suited to us? that while every other method of salvation increases our anxiety, and, in many instances, drives us utterly to despair, the Gospel always mitigates our sorrows, and often turns them into joy and triumph?
A farther excellency of the Gospel is, that it refers all the glory to the Lord Jesus Christ. Every other plan of salvation leaves room for man to boast: but, on the plan of the Gospel, the most moral person upon earth must subscribe to the declaration of the Apostle, “By grace are ye saved, through faith; and that not of yourselves, it is the gift of God.” None, who have obtained an interest in Christ, will take the glory to themselves: the voice of all without exception is, “Not unto us, O Lord, not unto us, but unto thy name be the praise.” There is not any thing that distinguishes true believers more than this, that they desire to glorify Christ as the ONE source of all their blessings. In this their hearts are in perfect unison with the glorified saints, who sing continually, “To Him who loved us and washed us from our sins in his own blood, to Him be glory and dominion, for ever and ever.” And is not this another excellency of the Gospel? Is it at all desirable that while some in heaven are ascribing salvation to God and to the Lamb, others should ascribe salvation to God and to themselves? Surely the felicity of heaven is much increased by the obligation which they feel to Jesus, and the consideration that every particle of that bliss was “purchased for them by the blood of God” himself; nor is there so much as one amongst all the hosts of heaven who would consent for an instant to rob the Saviour of his glory.
Lastly—The last excellency which I shall mention as belonging to the Gospel, is, that it most of all secures the practice of good works. Here is the chief ground of jealousy with the world: and if the Gospel were indeed liable to the imputations cast on it, if it gave licence to men to continue in sin, we should not hesitate to discard it as a fiction, seeing that it could never be the production of a holy God. But, as the Apostle says, “The grace of God which bringeth salvation teaches us, that denying ungodliness and worldly lusts, we should live righteously, soberly, and godly in this present world.” If we appeal to antiquity, who was ever so strenuous as St. Paul in asserting the doctrine of justification by faith alone? and yet, who was ever so abundant in labours of every kind? or who ever inculcated with greater energy and minuteness the necessity of good works? If we come to modern times, we must observe that they, who now preach justification by faith, are with the very same breath accused of opening heaven to all, however they may act, and yet of shutting the door against all by their unnecessary strictness: and they who receive the Gospel are condemned as licentious, while they are at the same time blamed as too rigid and precise: nor is this by any means a slight proof of the efficacy of the Gospel on the hearts and lives of its professors; for if their sentiments expose them to the former censure, it is their holy conduct that subjects them to the latter. We grant and acknowledge it with sorrow, that there are some who name the name of Christ without departing from iniquity: but must all therefore be represented as of the same stamp, and the Gospel itself be considered as unfavourable to morality? Is it just, that, while ten thousand glaring sins pass unnoticed in an unbeliever, the misconduct of a few, or perhaps one single fault in “a person professing godliness” should excite a clamour against all the religious world as hypocrites? But, thanks be to God! we can appeal to experience, that faith “does work by love,” and “overcome the world,”and “purify the heart:” we are therefore emboldened primarily and principally to recommend the Gospel from this consideration, that while the zealous advocates for self-righteousness are miserably defective in all spiritual duties, the Gospel of Christ invariably stimulates us to a holy, spiritual, and unreserved obedience.
Many more excellencies of the Gospel might be mentioned: but if those that have been stated will not endear it to us, it is in vain to hope that any thing which could be added would procure it a favourable reception.
And now, as there are many in this Assembly who are already engaged in the service of the sanctuary, and many others who are destined in due time to undertake the sacred office of the ministry, and as the words of my text are in a more especial manner applicable to persons so circumstanced, suffer me, with humility, yet with freedom and faithfulness, to address myself in a more especial manner to them; and let me entreat you to bear with me if I “use great boldness of speech.”
I would beseech you then, my Brethren, to consider, that as the eternal welfare of our fellow-creatures is suspended on their reception or rejection of the Gospel, so their acquaintance with the Gospel must depend, in a great measure, on those who are authorized to teach it: for “faith cometh by hearing; and how shall they hear without a preacher?” Be not offended then if I ask, whether you yourselves have “received the truth in the love of it?” If you have not, how can you properly commend it to others? How can it be expected that you should “contend earnestly for that faith” which you yourselves have never embraced; or that you should labour with becoming zeal to convert your hearers, when you yourselves are unconverted? O let it be a matter of deep and serious inquiry amongst us, whether we have felt the force and influence of the Gospel? Have we ever been convinced of unbelief? Have we seen the equity and reasonableness of the judgments denounced against us whilst in that state? Have we, under a deep conviction of our guilt and helplessness, “fled to Christ for refuge?” Have we discovered the transcendent excellency of this salvation; and do we feel in our inmost souls its perfect suitableness to our own necessities, and its tendency to promote the interests of holiness? Can we say with the Apostle, that, “what our eyes have seen, our ears have heard, and our hands have handled of the word of life, that, and that only, we declare” unto our people? In short, while we profess that “the ministry of reconciliation has been committed unto us,” do we experience this reconciliation ourselves? The salvation of our own souls, no less than that of our fellow-sinners, depends on this: indeed we are more interested in the Gospel than any; for if we continue ignorant of it, we perish under the aggravated guilt of rejecting it ourselves, and of betraying the souls of others into irretrievable ruin. We, of all people under heaven, are most bound to divest ourselves of prejudice, and to labour with our whole hearts, both to enjoy the blessings of the Gospel, and to shew ourselves patterns of its sanctifying influence. Let us then, in compliance with the Divine command, “take heed to ourselves, and to our doctrine, that, in so doing, we may both save ourselves and them that hear us.”
But let others also be aware, that though they may have no responsibility attaching to them as ministers, they have as Christians. I must beg leave therefore to say unto all, that as “baptism is not the putting away the filth of the flesh, but the answer of a good conscience towards God,” so the faith which they profess cannot save them, unless it be accompanied with a renovation of heart and life. Do not then be hasty to conclude that you are true believers: “examine yourselves whether ye be in the faith; prove your ownselves.” Be assured, it is no easy matter to believe: it is by no means pleasing to flesh and blood: there is not any thing to which we are naturally more averse: what our Lord said to the Jews of old may be addressed with equal propriety to the greater part of nominal Christians, “Ye will not come unto me, that ye may have life.” But let it be remembered, that, however humiliating it may appear to our proud nature to renounce all self-righteousness and self-dependence, and to look for acceptance through the merits of Christ alone, it must be done: it will profit us little to have received the outward seal of his covenant, unless we possess also “the faith of God’s elect.” Our lofty looks must be humbled, our haughtiness must be brought down, and the Lord alone must be exalted:” we must bow before the sceptre of his grace, or we shall be “broken in pieces with a rod of iron.” If we truly and cordially “receive Him, we shall have the privilege of becoming the sons of God; and if sons, then heirs; heirs of God and joint-heirs with Christ.” But “what shall our end be, if we obey not the Gospel?” What prospect have we, but to be “punished with everlasting destruction from the presence of the Lord, and from the glory of his power?” Behold then, life and death are this day set before you. Bearing, as we do, a commission from the Lord Jesus to preach his Gospel, “we are debtors both to the Greeks and to the Barbarians, both to the wise and to the unwise.” In his sacred name, therefore, we deliver our message; we are constrained to deliver it with all faithfulness, “whether ye will hear, or whether ye will forbear.” He, who with a penitent and contrite heart believeth in the Son of God, and, by virtue of that faith, is enabled to confess him before men, and to honour him by a holy life, he shall “receive the remission of his sins, and an inheritance among them that are sanctified by faith in Christ.” But he, who believeth not on the Son of God, however moral he may have been in his external conduct, and whatever pleas he may urge in extenuation of his guilt, he, I say, “shall not see life, but the wrath of God shall abide upon him:” he hath practically said, “I will not have this man to reign over me;” and the despised Saviour will, ere long, issue this vindictive sentence—“Bring him hither, and slay him before me.” The decree is gone forth, nor shall all the powers of heaven or hell reverse it, “He who believeth and is baptized, shall be saved; but he that believeth not, shall be damned.”
LUKE
MCCCCLXVI
JOHN THE FORERUNNER OF JESUS
Luke 1:17.
And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
THE Mosaic dispensation may be called the age of prophecy; for under it was foretold every thing which should be accomplished to the end of time. The nearer the prophets arrived to the commencement of the Christian era, the more minute and circumstantial were their predictions respecting it. Other prophets had spoken largely of the Messiah; but Malachi, the last of them, points out his harbinger; and closes the prophetic canon with announcing the mission of one, who should prepare the world for his reception. Accordingly, about the time that Christ was to come, it was expected that Elijah, or at least some prophet like unto him, should first appearb. Hence, when the angel was sent to Zacharias to inform him, that he in his old age should have a son, who was destined by God to the office of introducing the Messiah; he cited that very prophecy of Malachi, and cast the true light upon it: he told him, that this son of his should go before the Messiah in the spirit and power of Elias, and have the honour of announcing to the world the Messiah’s advent.
Respecting this person, thus solemnly foretold, and thus miraculously born, we shall be led to notice two things;
I. His character—
It is in a comparative view that the text requires us to consider this:
He came “in the spirit and power of Elijah,” whom he closely resembled—
[The resemblance may be seen in the endowments of their mind — — — the habits of their lifed — — — the exercise of their ministry — — —]
In this view, John is said to be “great in the sight of the Lord”—
[Such a character will not be admired amongst men: but with God it is in the highest estimation. We grant that, in some respects, it is not so much suited to us, as it was to John, and the particular office he sustained: but, for the most part, it is proper for every person in every age, and most of all for ministers. It is proper that we be “filled with the Holy Ghost;” and if we be so “even from our mother’s womb,” happy are we. We ought also to shew a holy superiority to the world, to sit loose to its cares and pleasures, and to be regardless of its frowns or favours. We should dare to serve our God, even though the whole nation have departed from him: and bear our testimony against sin, by whomsoever it be committed. We should shew ourselves determinately on the Lord’s side, and “shine as lights in a dark world.”]
Suited to his august character Was,
II. His office—
This was peculiar to himself; he alone of all the sons of men was appointed to be the forerunner of his Lord—
[It was customary for great personages to send messengers before them to prepare their way: and such a messenger was John the Baptist. It was highly proper that so glorious a person as the Messiah should not even appear to come in a surreptitious or clandestine manner; but that the minds of men should be directed to him, and his arrival be made the subject of general expectation. Hence we find, that the great argument by which John excited men to repentance, was this, “The kingdom of heaven is at hand.” He continually disclaimed all pretensions to the Messiahship himself, and directed them to One, who was speedily to arise among them, “whose shoe-latchet he was not worthy to unloose.” As the Messiah’s harbinger, he strove to prepare the hearts of men for his reception. Men of all ages and descriptions were warned by him; and “fathers with their children were turned by him unto the Lord their God.” The most “disobedient” among them “were converted by him to the wisdom of the just,” even to that adorable Jesus, whom all the righteous love, and in the love of whom true wisdom consists. This was the end and aim of his whole ministry, even to point men to that “Lamb of God that taketh away the sins of the world:” and, having succeeded in this according to his father’s prediction, he was glad himself to “decrease,” that “the Messiah might increase” and be glorifiedh.]
But similar to his, is the office of every minister—
[The minds of the generality are as regardless of Christ as if he had never come into the world; they take his name indeed into their lips, but have no desire after his salvation in their hearts. Hence arises the necessity of crying to them continually, “Behold the Lamb of God,” “behold him, behold him!” Him we must exalt as the only Saviour of the world; and account our lives well spent, if we be the favoured instruments of converting but a few to him — — —]
We cannot but OBSERVE from this subject,
1. How great a person Christ must be—
[From the preparations which were made for his reception, we are led to expect that he was possessed of more than human dignity: and accordingly we find him identified with Jehovah, and designated as the “Lord our Godl.” Yes: he was “Emmanuel, God with us,” or, as he is elsewhere called, “the great God and our Saviour Jesus Christ.” While therefore we contemplate his advent, let us think of it with the profoundest admiration, and the most lively gratitude.]
2. How important must be the knowledge of him—
[The very end for which John was miraculously given to the world, was to bear witness to Christ, and to commend him to the Jewish nation. Was then the knowledge of Christ of such importance to the Jews? Surely it is no less so to us: our salvation depends upon it, as well as theirs: and therefore we should all ask ourselves, ‘What think I of Christ? What am I the better for him? What hope have I in him?’ In him alone can we find acceptance, and “by him alone can we, be justified.” To him then let us direct our most assiduous attention, and “count all things but as dross and dung” for the excellency of the knowledge of him.”]
MCCCCLXVII
THE ANGEL’S MESSAGE TO MARY
Luke 1:35, 38.
And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.… And Mary said, Behold the handmaid of the Lord, be it unto me according to thy word.
AS none can tell what devices Satan is plotting for their ruin, or what snares he may bring them into; so none can tell what thoughts of peace and love God may have towards them, or what mercies he may speedily vouchsafe unto them. Little did the persecuting Saul think, when on his journey to Damascus, what God would do for him before he leached the place of his destination: and as little did the blessed Virgin imagine, when engaged in her domestic duties, what was in reserve for her, or what a single day should bring forth. The time fixed in the Divine counsels came at last, when the Messiah was to be brought into the world; and the Virgin Mother was to be informed of God’s designs respecting her. Methinks, at the first address of the angelic messenger, she was filled with surprise and terror: but having been fully instructed respecting that peculiar favour which God had prepared for her, she acquiesced in the Divine proposals, and committed herself with all her concerns, into the hands of her Almighty Friend.
We propose to consider,
I. The honour promised her—
She was informed, that God had ordained her to be the happy instrument of bringing into the world his only dear Son: and, on her inquiring how that should be accomplished in her virgin state, she was told that the Holy Ghost, who at the first creation of the world “moved upon the face of the waters,” and reduced the chaotic mass to order and beauty, should, by his almighty power, form in her that Holy Being, who should, in his human as well as his divine nature, be the Son of God.
But here a question arises, why should the Messiah be born in this way? Why might not the privilege of bearing him be vouchsafed to her in a way more agreeable to the common course of nature? We answer, that there was, if we may so speak, a necessity for it:
1. That he might not be involved in Adam’s guilt—
[Adam was not a mere individual, but the head and representative of all his posterity; and, when he violated the covenant which God had made with him, he brought a curse, not on himself only, but on all his descendants also. This is evident from the death of infants, who cannot have contracted personal guilt, and yet suffer the punishment of sin. This could not be, if sin, in some shape or other, were not imputed to them. It is by “the transgression of Adam that they are accounted sinners, and that judgment comes upon them to condemnation.” “In Adam all diedb.”
Now if the Lord Jesus had descended from him in the common way, he would have lain under the same sentence of condemnation with others, and therefore would have needed a deliverer himself, instead of becoming a deliverer to others.]
2. That he might not partake of Adam’s corruption—
[When Adam fell, he became corrupt in every member of his body, and in every faculty of his soul. And we are particularly informed, that “he begat a son in his own likeness,” not in the likeness of God in which he was created, but in his own image as a fallen creature. An awful evidence of this truth he soon beheld, in Cain’s hatred, and murder, of righteous Abel.
Of this corruption Christ must have participated, if he had been born in the way of other men: for “who can bring a clean thing out of an unclean? Not one,” says Job: and again, “How can he be clean that is born of a womand?” In this case, he could not have been “a Lamb without spot or blemish;” and consequently not a proper sacrifice for sin. He must be without sin himself, if he is to take away the sins of others; and “offer himself without spot to God,” if he is to purge away the guilt of a ruined world.]
3. That the Scriptures might be fulfilled in him—
[The very first promise which announced his future birth, designated him as exclusively “the Seed of the woman.”We might not perhaps have so limited the import of that passage, if subsequent prophecies had not thrown the true light upon it: but Isaiah expressly says, that “a virgin shall conceive, and bring forth a Son, and shall call his name Emmanuel; and an inspired Apostle assures us, that this Scripture had an exact and literal accomplishment in the birth of Jesusi. The Prophet Jeremiah also, encouraging the Jews to return to their native land, tells them, that “God would create a new thing there, namely, A woman should compass a man;” that is, should bear a man-child in her virgin state, which had never taken place from the foundation of the world, and which would in a peculiar manner require the exercise of his all-creating power.
Now the Scriptures cannot be broken: if therefore Jesus was to be the Messiah spoken of in the prophets, he must be born in this very manner; and the honour of bearing him must be enjoyed in this way alone.]
From the conferring the honour, we are naturally led to consider,
II. Her acceptance of it—
Here, while we behold her virgin modesty, unalloyed with any mixture of pride or boasting, we are of necessity called to admire,
1. Her faith in the promise—
[When Zacharias, an aged and pious priest, had been informed by the angel that he should have a son in his old age, he doubted the truth of it, and required a sign for the confirmation of his faith: but when this holy Virgin was told of a thing far less credible, she doubted not one single moment: her question was, not for the assuring of her mind about the truth of the promise, but merely for information respecting the mode of its accomplishment. Now in this she shewed the eminence of her piety: and for this she was particularly commended by God himself, who inspired Elizabeth, at the first appearance of the Virgin, to exclaim, “Blessed is she that believed; for there shall be a performance of those things which were told her from the Lord.”. It was such an exercise of faith that made Abraham so distinguished among all the sons of men, and so eminently beloved of his God. This also was the grace which most particularly characterized all the saints of oldo; which also our blessed Lord invariably honoured with his peculiar approbation; which therefore should exalt his Virgin mother exceeding highly in our esteem.]
2. Her submission to the appointment—
[She could not but know that the honour proposed for her acceptance might entirely ruin her character, and possibly even affect her life: for God himself had commanded, that a virgin betrothed should, if unfaithful to her engagements, be punished with death, exactly as she would have been if actually married. On these grounds she might well have suggested doubts, and inquired, how she should be protected from these awful consequences. But she felt no doubt, but that He, whose power and love could confer upon her the proposed honour, would exercise a watchful care over her, and either entirely prevent, or richly recompense, these dreaded evils. Like “Abraham, who at the call of God went out, not knowing whither he went,” she cheerfully committed herself to the Divine protection, knowing in whom she had believed, and assured that he would never leave her nor forsake her. That there was just ground for such fears, appears by the very purpose which Joseph formed, of putting her away as an adulteress: and which was only prevented by the intervention of God himself, who sent an angel to inform him by what means she was pregnant, and to commend her to his peculiar care.
Here again we cannot but admire that resignation and fortitude, whereby she rose superior to all those fears and apprehensions, which such a situation was calculated to inspire.]
3. Her gratitude for the favour—
[At the first, as we might expect, her frame was that of meek and humble submission. But, when she had had time to reflect upon the greatness of the mercy vouchsafed unto her, and the blessings which would come upon the world by her means, she broke forth into the most exalted strains of praise: “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.” She justly acknowledged, that, “He who was mighty had done to her great things,” in the contemplation of which “all generations would call her blessed.” She viewed with ineffable delight the accomplishment of that promise which had been made to Abraham; and doubtless, to the latest moment of her life, adored that God, who had made use of her as his honoured instrument to fulfil it.]
In the review of this mysterious subject, we may LEARN,
1. How God fulfils his promises—
[The difficulty here seemed insurmountable: the Son of God, in order “to redeem them that were under the law, must be made under the law,” yet not really obnoxious to its curse; and be “made of a woman,” subject to all the infirmities of our nature, and yet be free from sin. But God is never at a loss: “with him nothing is impossible:” he devised and executed a plan, whereby we might have “such an high-priest as became us, holy, harmless, undefiled, and separate from sinners;” a plan, that filled all heaven with wonder. Thus, in other dispensations of his providence and grace, he often permits difficulties to arise, which preclude all hope of our attaining the object of our desire. But, in the best and fittest season, he interposes, and “makes light to arise in obscurity, and our darkness to be as the noon-day.” At this hour, as much as in the days of Abraham, is that saying true, “In the mount the Lord shall be seen.”]
2. How we ought to receive them—
[Amongst the many promises which God has given us, there is one “exceeding great and precious,” not unlike to that which has been the subject of our present consideration; namely, that “Christ shall be formed in our hearts; that being so formed, he “shall dwell in ust;” and that so dwelling in us, he shall be to us “the hope of glory.” This promise is even greater than that which was fulfilled to the blessed Virgin, inasmuch as a spiritual union with the Lord exceeds that which is merely carnalx. And how should we receive this promise? I answer, precisely as the blessed Virgin did. We should not stagger at it through unbelief: we should not account it too good for his love to grant, or too great, for his power to execute. We should be alike unmoved by either the difficulties that may obstruct its accomplishment, or the dangers that may follow it. Our reputation, our interests, our life, we should commit to the hands of a faithful Creator, equally ready to suffer for him, or to he more illustrious monuments of his paternal care. O happy should we be, if in this manner we could embrace every promise he has given us, and in full expectation of its accomplishment say, “Behold the servant of the Lord, be it unto me according to thy word.”]
MCCCCLXVIII
THE VIRGIN’S SONG OF PRAISE
Luke 1:46, 47.
And Mary said, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.
THE characteristic features of the unregenerate man are pride and selfishness. If the distinctions of others are superior to his own, he regards them with envy; if inferior, with contempt. The reverse of this is universally produced by the grace of God. That teaches us to “seek not our own things only, but also the things of others;” and to “prefer others in honour before ourselves:” being ready at all times to acknowledge and commend what is good in them, and to give God the glory of whatever good there may be in us. No where will this be found more beautifully exemplified than in the interview which took place between Elizabeth and the Virgin Mary. Immediately after the blessed Virgin had been informed of God’s gracious design respecting her, she went to visit her cousin Elizabeth, who had, by the immediate influence of Heaven, been enabled to conceive a son in her old age. On her very first appearance, Elizabeth, neither elated with her own honour, nor envious of Mary’s, broke forth into the warmest congratulations; losing all sight, as it were, of her own mercies, and rejoicing altogether in those which had been vouchsafed to her pious friend. The Virgin too, in her reply, shewed clearly on what her mind was fixed, and what was the main desire of her heart. Not a single word savouring of self-exaltation escaped her lips: but with devoutest gratitude she ascribed unto God the honour due unto his name.
In considering these first effusions of her soul, it will be proper to notice,
I. The grounds of her joy—
[Doubtless she had some respect to the peculiar mercy vouchsafed to her: nor could she without base ingratitude have overlooked it. But it is evident that her views were directed to “God” himself, as the Benefactor, the “Saviour,” of mankind.
If we consider God the Father as the object in whom she rejoiced, still it was in him as sending his Son into the world, and by him reconciling the world unto himself. It was in him also as her Saviour. Here then we see her sentiments in relation to the state of her soul before God. Holy as she was, she saw herself a sinner before God, and justly obnoxious to his everlasting displeasure. She was convinced also that she could not by any means make atonement for her sins, or reconcile herself to God. She felt that she needed a Saviour as much as the vilest of the human race: and she looked for salvation solely as the gift of God through the merits of her Redeemer.
Were such her views? what ought to be ours? what should be our estimate of our own state? How vain must be that conceit, which the more chaste and sober amongst us are prone to indulge, that they do not deserve the wrath of God; or that they shall find acceptance with God because of their comparative goodness!
If we consider the Lord Jesus Christ as the object of her joy, (which we may well do,) then do we see what her views were of that child, whom she was in due time to bring into the world. “David, in and by the Spirit, had called him Lord,” at the time that he spoke of him as his son, who should in due time arise to sit upon his throne. And Elizabeth had directly acknowledged that holy Being that was but just formed in the Virgin’s womb, as “her Lord;” and had declared that the infant in her own womb had leaped for joy at his approach. The Virgin herself too knew his Divine origin, and that he was “the Son of the Highest.” Well therefore might she “magnify” him for his astonishing condescension, and “rejoice in” him as her deliverer from the wrath to come. It is probable enough that her views of his work and offices were much less distinct than ours: but, whether more or less clear, they were manifestly the ground of her joy. She knew that he was sent to be the Saviour of the world; and she had no doubt but that he would “finish the work which God had given him to do.”
And have not we the same ground of joy? or rather, ought not our joy in him to be more sublime, in proportion as our knowledge of him is more clear? O let not our views of him be less exalted, or our affiance in him less firm! — — —]
From viewing the grounds of her joy, let us turn our attention to,
II. The expressions of it—
[Here we behold a blessed mixture of admiration, gratitude, and joy. It is evident that her mind was full of her subject: the abruptness of her speech shews, that she had “mused in her heart till the fire kindled; and then she spoke with her tongue.” She was naturally of a ruminating thoughtful turn: and, from the moment when the angel announced to her the Divine purpose, we doubt not but that her meditations had been on this subject night and day. Here then, overwhelmed, as it were, with the greatness of this mystery, she gives vent to her feelings, and magnifies him as her Saviour, whom by faith alone she knew to have been formed in her womb.
Fain would she have presented to her God a tribute of praise adequate to the occasion. Her soul and spirit “were engaged to the uttermost:” but the language of mortality was too feeble for such a theme. Yet, as far as she could, she “magnified” her Lord, and rendered to him the acknowledgments so justly due.
As to the joy she felt, that also, no less than her theme, exceeded the powers of language to express. Even if she could have expressed it, her words would not convey to us any precise ideas, unless we had correspondent feelings within our own bosom.
If such, then, was her state, we ask, what can any man know of this mystery, who has not been filled with wonder at it? What can any man know of it, who does not rejoice in it with most exalted joy, and bless God for it from his inmost soul? — — — As a speculative truth, indeed, it may have received our assent, even though we have never contemplated it with any suitable emotions: but if the excellency of the truth have been ever felt, we have found that we sunk under it as ineffable, incomprehensible; and were constrained to adore in silence the mercies which we could not utter — — —]
From this instructive history we may LEARN,
1. Our duty—
[Persons readily acknowledge their obligation to do as they would be done unto, or even to perform some religious duties: but they can live all their days without rejoicing in God, and yet never feel any sense of guilt on account of it. But are not the commands on this head as clear, and as forcible, as on any subject whatever? “Rejoice in the Lord alway; and again I say, Rejoice;” “Rejoice evermore, for this is the will of God in Christ Jesus concerning youg.” Indeed the exercise of this heavenly disposition is represented as characteristic of the true Christian, insomuch that no person can claim that honourable appellation, who is a stranger to it: “We are the circumcision, who rejoice in Christ Jesus.” Let not any then imagine that they are in a state acceptable to God, while they continue to have such low thoughts of the Saviour, and are so insensible to all the wonders of redeeming love — — —]
2. Our privilege—
[We are almost ashamed to have spoken of joy in Christ under the name of duty. What would a glorified saint feel, if exhorted to it as a duty? He would spurn at the idea: he would say, ‘It is not my duty, but my privilege: it constitutes the very happiness of heaven.’ O that we could learn to think of it in that view! It is in this very light that St. Peter speaks of it, not as an object to be desired, but as an attainment common to the saints: “Believing in Christ,” says he, “ye rejoice with joy unspeakable and glorified.” Look at the Psalmist, and behold his state: he determined to praise his God with every faculty of his soulk, and every member of his body, if we may so speak; and to spend every day, (I had almost said, every hour,) to the end of life, in this blessed employmentm. Let us imitate his example. “Let them give thanks, whom the Lord hath redeemed:” if we do not, “the very stones will cry out against us.” We are not advocates for enthusiasm: but if to resemble the holy Virgin, to be filled with admiring thoughts of the Saviour, and to anticipate the felicity of heaven, be enthusiasm, let us be enthusiasts: such enthusiasts will God approve. Yet, that we give no just occasion for that reproach, let us combine discretion with devotion; according to the exhortation of the Psalmist, “Sing praises to the Lord, sing praises; sing praises to the Lord, sing praises; sing ye praises with understanding.”]
MCCCCLXIX
THE SONG OF ZACHARIAS
Luke 1:67–75.
And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and hath raised up an horn of salvation for us, in the house of his servant David; as he spake by the mouth of his holy prophets which hare been since the world began; that we should be saved from our enemies, and from the hand of all that hate us: to perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham, that he would grant unto us, that we being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life.
CONSIDERING the depth of humiliation to which the Son of God was about to submit, in taking upon him our nature, it was necessary that his birth should be attended with such circumstances, as were calculated to impress the minds of men with a conviction of his real character. Accordingly we find, that, previous to his birth, there was ample testimony given to him as a most extraordinary personage, such as the world had never before seen. A person was sent “to prepare his way before him:” and this forerunner was himself distinguished by a preternatural birth. The father of this messenger was informed by an angel, that his aged, and hitherto barren, wife should conceive a son, who should be called John. On his expressing some doubt of the angel’s veracity, he was struck dumb for his unbelief; and continued so till the birth and naming of the promised child: and then, on his confirming the appointment of his wife respecting the name of the child, his tongue was loosed, and he brake forth into this prophetic hymn of praise: in which he blesses God for the advent of the Messiah,
I. As an accomplishment of prophecy—
The incarnation of the Son of God had been foretold from the beginning of the world—
[It was announced to Adam immediately after his fall. To Abraham it had been promised with an oathb. To David, from whose loins the Messiah was to spring, it had been confirmed by an everlasting covenant.
In a more particular manner it had been foretold that Christ should “visit and redeem” his people. The state of the Israelites in Egypt, and their redemption from thence, had been foreordained from the beginning, in order to typify this great event. Abraham was warned of the afflictions which his posterity should endure there, and of the wonderful deliverance which at a remote period they should experience. Joseph in his dying hour assured his brethren, that God would “visit them,” and bring them thence. And Moses was in due time sent upon this errand, and commissioned to inform his wretched countrymen, that God was come at last to visit and deliver them. Now in the text, there is, as in the sequel will more fully appear, a reference, not to the event merely, but to the very terms in which that event was predicted: from which circumstance, the typical application of that history to the incarnation of Christ, is clearly warranted and confirmed.]
For the accomplishment of this great event, this holy man blessed and adored his God—
[The prospect of this event had excited a lively joy in the breast of Abraham, at the distance of two thousand years: and all who, in the intermediate space, had successively believed the promises, had lived and died in the pleasing expectation, that the happiness denied to them should be granted to their posterity. When the time for the Messiah’s advent drew nigh, the expectation of him became more generali, more joyful, more assured. Many there were who “looked for redemption in Jerusalem,” and “waited for Jesus as the Consolation of Israell.” What wonder then that, on the sight of his forerunner, Zacharias burst forth in these triumphant strains? What wonder that, in the confidence of faith, he spake of the Saviour as already arrived, yea, and the work of redemption as already effected by him, though there were yet several months to elapse before he would be born into the world? It was surely the fittest use of his newly-recovered speech; and had he forborne to use it thus, “the very stones would have cried out against him.”]
But the incarnation of Christ was a ground of joy to him:
II. As a mean of spiritual blessings—
Here the reference to the deliverance of Israel out of Egypt is yet more manifest than before. The requisition made by Moses to Pharaoh was, that Israel should go into the wilderness to serve the Lord. This was the ground of contest between them; till at last God, by his terrible judgments on the Egyptians, decided the point. But, after that the Israelites were brought forth to the very borders of the Red Sea, they were menaced with utter destruction by Pharaoh and all his host. The overwhelming of that army in the sea completed the deliverance of his people, so that they could from that moment serve the Lord without any fear of their ancient oppressors.
The redemption wrought out by Christ is in perfect correspondence with this. By his advent we obtain,
1. Deliverance from our spiritual enemies—
[We are in the hand of enemies more cruel and tyrannical than those of Egypt; we are in bondage to sin and Satan, death and hell. From these our blessed Lord delivers us. By the blood of his cross he expiates sin, overcomes Satan, destroys death, and liberates from the jaws of hell. He is “an horn of salvation” to his people, a mighty and irresistible Saviour, who will push down all his enemies. None can detain us any longer in bondage, when he comes to set us free: “if he make us free, then are we free indeed.”]
2. Liberty to serve our God—
[Deliverance from the punishment of sin would be unworthy the name of a deliverance, if it were not accompanied with a restoration to the Divine favour, and a thorough renovation of heart and life. As long as we were destitute of holiness, we must of necessity be strangers to happiness. Heaven itself would be no heaven to an unholy soul. But Jesus “redeems us from all iniquity, and purifies us unto himself a peculiar people zealous of good works.” He causes us to delight ourselves in God; and to “serve him without fear.” In this respect we far exceed all who lived under the Jewish dispensation: for they were kept at a distance from God; and the very services which they rendered to him, tended to generate in them a servile fear? But we “have not received the spirit of bondage again to fear, but the spirit of adoption, whereby we cry, Abba, Father!”
Can it be doubted whether these things deserve our grateful acknowledgments? If the state to which the Israelites were brought in the Wilderness or in Canaan, was a just ground of praise and thanksgiving, is not ours much rather?]
APPLICATION—
1. Let us bless God for the event we this day commemorate—
[The Saviour’s birth was proclaimed by angels as “glad tidings of great joy to all people;” and the heavenly hosts themselves began a new song in heaven, “Glory to God in the highest!” The virgin who bare him, the patriarch who took him in his arms, the prophetess who beheld him, together with many others, rejoiced exceedingly in his advent, notwithstanding they had such imperfect views of his character. Shall not we then; we who have had his nature and office so fully revealed to us; we who have seen him dying, rising, ascending, and enthroned; we who have beheld him sending down the Holy Ghost from heaven, and saving myriads of sinners like ourselves; yea, we who have experienced his power to save, (if we have indeed experienced it,) shall not we praise him? Yes; blessed, “blessed be his name for visiting and redeeming” our souls! “blessed be his glorious name for ever: and let the whole earth be filled with his glory! Amen, and Amen.”]
2. Let us seek to participate the blessings accruing from it—
[Though we are not properly affected with our spiritual bondage, because we are in love with our chains, yet is it far more terrible than any to which our bodies can be subject. Now we are well assured, that if heavy tasks were daily imposed on us, and we were constantly beaten for not executing what it was not in our power to perform, we should not unfrequently pour out our complaints before God, and cry to him to avenge our cause. What stupor then has seized us, that, in a situation incomparably more lamentable, we do not embrace deliverance when it is offered? Let us not be satisfied with captivity, when Christ is “proclaiming liberty to the captives, and the opening of the prison to them that are bound.” Let us not “thrust him away from us,” when he is come to visit us: but let us welcome him into our hearts, as well as into the world, and never rest till “we know him in the power of his resurrection, in the fellowship of his sufferings, and in a conformity to him” both in holiness and in glory.]
MCCCCLXX
THE CAUSES OF OUR SAVIOUR’S INCARNATION
Luke 1:78, 79.
Through the tender mercy of our God, the day-spring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.
OUR Saviour’s birth, though in many respects peculiarly low and abject, was attended with some circumstances not unworthy the occasion. We might mention his miraculous conception, the acclamations of angels, &c. &c.; but we shall only advert to the account given in the context of his Forerunner, who was prophesied of by Isaiah; named by the angel before his conception in the womb; born in a preternatural way; celebrated by several to whom the spirit of prophecy was given after it had been withdrawn from Israel three hundred years, commissioned to prepare men for the reception of the Saviour, and to publish the tidings in the text—
From them we shall be led to contemplate,
I. The advent of our Lord—
Our Lord is here represented under the image of the Sun—
[This is a metaphor by which he has been designated throughout all the Holy Scriptures. Balaam spoke of him as “a Star that should come out of Jacob:” Isaiah, as “a great light which the Gentiles who were walking in darkness should beholdb:” Malachi as “the Sun of Righteousness that should arise on the world with healing in his wings.” In the New Testament also he is declared to be “the true light which lighteth every man that cometh into the worldd.” Our Lord himself also assumes that character; “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” Even in heaven itself does he sustain the same character; for “the Lamb is the light thereoff.”
Moreover, what the sun is to the material world, that is he to us. He is the Author of all light, natural, intellectualh, spiritual: and, as the face of nature withers or revives, according as the influence of the sun upon it is increased or diminished, so the souls of men continue dead or are quickened, according as the Sun of Righteousness withholds or imparts his invigorating rays — — —]
Under that character he has visited our benighted world—
[A dawning of his appearance had been long visible in the promises of God, and in all the prophetic writings, as also in the whole of the Mosaic ritual. But at his incarnation he began more clearly to illumine this horizon. He diffused a light around him by his doctrine and example: and they who could see through the veil of his flesh, “beheld his glory.” And those who now will receive his truth, and “follow his steps,” shall surely be as much distinguished from the world around them, as they who are groping in midnight darkness are from those who are walking in the light of the noon-day sun — — —]
This will lead me to speak of,
II. The end of his advent—
The whole world were in utter darkness—
[How little did even the wisest philosophers know respecting any thing pertaining to the eternal world! Truly “the world by wisdom knew not God.” Nor are we in reality more enlightened in reference to spiritual things than they. I grant that, so far as speculative knowledge is concerned, we have the advantage of them: but in respect to saving knowledge, we are as dark as they. Take the sentiments even of the world at large, and compare them with the word of God; and they will be found as far from the truth as if they had no inspired volume to instruct them. And where their mere sentiments are correct, how faint are their apprehensions of the truths which they profess to hold! How inadequate is their sense of the evil of sin, of the majesty of God, of the excellency of Christ, of the beauty of holiness, or of any one spiritual truth whatever! The truth is, that we are looking for “peace” “in the ways” of sin, as much as the heathen themselves, and, notwithstanding all our advantages, are, like them, “in darkness and the shadow of death,” on the very confines of destruction.]
To dispel this darkness He came into the world—
[Human reason could not break through the clouds with which we were enveloped; still less could the lucubrations of reason convert the soul to God. No way for reconciliation with God could ever have been found out by mortal man. To make reconciliation for him, to reveal it to him, and to render it available for his eternal welfare, were the great objects of the Saviour’s incarnation: He visited our world “to give light to them who sat in darkness and the shadow of death, and to guide their feet into the way of peace:” and every soul that avails himself of the Saviour’s instructions, shall be “turned from darkness unto light, and from the power of Satan unto God.”]
Already, methinks, you begin to see,
III. The unbounded mercy of God displayed in it—
Well is it traced to “the tender mercy of our God”—
[To what else can we trace it? What could man do to merit such a gift as that of God’s only dear Son? — — — But the expression in my text deserves particular notice. The words import, “the bowels of mercy,” which were moved in commiseration of our fallen state. Conceive of God as looking upon our first parents after the fall, and as saying concerning them, as he did concerning his people Israel; “How shall I give thee up, Ephraim? How shall I deliver thee up, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me: my repentings are kindled together: I will not execute the fierceness of mine anger.” Yes indeed, this will give a just view of the compassion which moved Almighty God to send his Son for the redemption of a ruined world — — —]
And can we withhold our admiration from this stupendous act of mercy?
[Let us only contemplate the benefits we receive from the material sun. Suppose we had been from the first moment of our existence in the state in which large districts of the habitable globe are for one half of the year: suppose we had been in utter darkness even until now; and God had unexpectedly, and unsolicited, caused the sun to visit us in meridian splendour: Would there have been any bounds to our admiration or gratitude? — — — What then shall we say now that he has caused “the Sun of Righteousness to shine upon us,” and “the day-star to arise in our very hearts?” Verily, “if we do not bless him, the stones will cry out against usq” — — —]
ADDRESS—
1. Those who are yet sitting in darkness—
[This is the state of the whole unconverted world. If a man feeling in his bosom the ranklings of anger and hatred, “is in darkness even until now,” what must they be who are living altogether to themselves and to the world? Think what ye may, ye are “in the shadow of death,” and on the very confines of destruction — — — I pray you improve the opportunity now afforded you, and “whilst you have the light, walk in the light, that ye may be the children of light” — — —]
2. Those who have been “brought out of darkness into the marvellous light of the Gospel”—
[Bless ye your God: bless him without ceasing: bless him with your whole hearts. Is it a pleasant thing to behold the sun? What delight then must ye have in beholding the glory of God as beaming forth in the face of Jesus Christ!” — — — See then that ye walk worthy of this great mercy: for “if ye walk in the light as he is in the light, then shall ye have sweet fellowship with the Father and the Son, and the blood of Jesus Christ shall cleanse you from all sin.” Let Christ be your light in this world, and you shall dwell in the beams of his meridian glory for ever and ever.]
MCCCCLXXI
CHRIST’S INCARNATION GLAD TIDINGS TO ALL
Luke 2:10, 11.
Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord.
IT has pleased God on many occasions to confer upon the poor some peculiar tokens of his regard: he has even “chosen them,” in preference to all others, “to be rich in faith and heirs of his kingdom.“But, as though he had designed to mark with special approbation the exertions of honest industry, he has vouchsafed his most distinguished favours to them at a time when they have been employed in the duties of their respective callings. Gideon, “who was of a poor family of Manasseh, and the least in his father’s house,” was threshing his father’s wheat, when he was called to judge and to deliver Israel. Saul, who also was “of the least family belonging to the least of all the tribes,” was seeking his father’s asses, when he was anointed to be king over Israelb. David also, the least of Jesse’s family, was brought from the sheepfold, that, from tending his father’s sheep, he might be exalted to the throne, and be made the shepherd, and king, of God’s peculiar people. Thus, when God had sent his dear Son into the world, he commissioned an angel to announce the tidings of his advent. But to whom did he send the angel? to Herod, or the chief priests? No: but to poor shepherds, who, for the security of their sheep, and their own mutual convenience, were keeping their watches, in rotation, through the night. To fix their attention, and to counteract the scandal which the tidings themselves would occasion, (for it must seem strange indeed to hear of the Saviour of the world, and the Lord of Glory, lying in a manger,) the angel appeared clothed with light, such light as clearly indicated the dignity of the messenger, and the importance of the message. Having dispelled the fears which his first appearance had excited in their minds, he addressed them in the words which we have just read: in elucidating which, we shall consider,
I. The tidings announced—
The birth of Jesus is here declared: and the city wherein he was born is specified in appropriate terms, in order that the accomplishment of that prophecy which had foretold the place of his birth might be distinctly seen and acknowledged. The description here given of Jesus is worthy of our deepest attention. The angel describes him by,
1. His office—
[Many saviours had been sent to Israel in former ages : but here was one infinitely superior to them all; one who came to deliver, not one people only, but a whole world; not from temporal bondage or misery, but from sin and Satan, death and hell — — —]
2. His right and title to it—
[The name “Christ,” as also the name “Messiah,” signifies ‘Anointed:’ and it was the name by which the great Deliverer was expected both by the Jewish and Gentile world. Now this name denoted his divine commission, together with his super-eminent qualifications for the performance of his office. The kings and priests, and, in some instances, the prophets also, were set apart for their respective offices by a holy unction. And he, in whom all these offices were combined, was consecrated to them by a public and immeasurable effusion of the Holy Ghost. He was no unauthorized obtruder; but a Saviour duly sent and qualified.]
3. His sufficiency for it—
[Had the person announced as a Saviour been a mere creature, he never could have effected all that was necessary for those whom he came to save. But he was “the Lord,” even Jehovah himself. It had been said of him by the prophet, eight hundred years before, “To us a Child is born, to us a Son is given; and his name shall be called, The Mighty God:” and that prophecy was declared to be now accomplished. Consequently, whatever he had undertaken, he was able to perform: his atonement would be sufficient to expiate the sins of the whole world: his righteousness would be sufficient to justify all that should trust in it for acceptance: and his grace would be sufficient to make them conquerors over all their enemies.]
Together with the tidings themselves, the angel announced also,
II. The importance of them—
The term, “behold,” is always used to mark the importance of that to which it is prefixed. But here the precise view in which the tidings claim our attention is distinctly specified. They are a matter,
1. Of exceeding joy—
[To illustrate this, we need only observe by whom the message was delivered, and if whom. An angel was the messenger: but he was not privileged to say, “To us is born a Saviour:” no; there was no Saviour provided for the fallen angels: but for man, when he fell. God became incarnate: “he took not on him the nature of angels; but he took on him the seed of Abraham.” Suppose then, that instead of being sent to men, the angel had been sent to his fallen brethren; and that, having opened the gates of hell, he had announced the tidings to the apostate spirits, “To you is sent a Saviour!” O what joy had been diffused through those miserable regions! How would the vaults of hell have rung with acclamations and hosannas! How would every spirit instantly have forgotten his pains, and pressed forward to hear the full import of this astonishing message! Thus then ought the tidings to be received amongst us: since the only difference between them and us is, that on them is executed the sentence they deserve, and we are shut up in prison, waiting to have the same executed upon us, as soon as the full measure of our iniquities shall be completed.]
2. Of universal joy—
[These tidings were equally interesting to Jews and Gentiles; to those of the apostolic age, and to us who live at such a distance, both of time and place. Nor is there one among the children of men who has not equal cause to value the Saviour that is here announced. Who is there that does not need the merit of his atonement and the efficacy of his grace? And who is there to whom they are not freely offered? There is not one on earth who can be saved without them; nor is there one, however abandoned, who may not, by a believing application to the Saviour, be interested in them. Well therefore may they be called good tidings “to all people;” since they are so to all, of every age, and of every description: and well may the prophet call on the whole creation to shout for joy.]
We CONCLUDE with inviting you all to imitate the shepherds:
1. Inquire into the truth of the tidings you have heard—
[The shepherds instantly went to Bethlehem, to see with their own eyes the truth of what they had heard. To you then we say, “Go to Bethlehem,” or rather, Go to the Bible, and search whether these things be not as they have been represented? What would you have thought of the shepherds, if, when they had such an opportunity of obtaining satisfaction on the point, they had neglected it, and had laid themselves down to sleep? O be not ye such yourselves. You have incomparably better means of information than they had. You may see the whole record concerning this holy Child; his birth, his life, his death, his resurrection, his ascension, yea, you may see the union of the Godhead with his human-nature, and may read, in facts as well as in declarations, his ability to save you to the uttermost. O arise, and inquire into these deep mysteries, with all the humility and attention they demand.]
2. When convinced of the truth of them yourselves, communicate them diligently to others—
[The shepherds would not hide within their own bosoms the things they had heard and seen, but published them abroad for the information of others also. And should you be silent? When you have so much clearer instruction to convey, should you, not impart it gladly to those around you? Remember, that if you have the knowledge of Christ as the only and all-sufficient Saviour, you are on no account to put that light under a bushel, but to make use of it that you may guide others also into the way of peace.]
3. Make them the theme of your joyful praises in the midst of your earthly business—
[“The shepherds returned glorifying and praising God for all the things that they had heard and seen:” they forsook not their duty: but returned to it in a joyful and devout frame of mind. A discovery of the deep things of God is not intended to take us out of the situations in life which we have been called to fill; but to make us holy, and happy in them. Let this effect be wrought on you. Neglect not your worldly occupations, whatever they may be; but serve God in them, and abound in praises and thanksgivings for that which has been revealed unto you. However mean or toilsome your vocation be, care not for it; but make it to appear, that the knowledge of this Saviour can render any yoke easy, and afford a joy which the world can neither give nor take away.]
MCCCCLXXII
THE ANGELS’ SONG
Luke 2:13, 14.
And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good-will toward men.
THE circumstances of our Saviour’s birth characterize in a measure, the dispensation which he came to introduce. The Gospel exhibits a plain, yet profound, scheme of salvation: while its great outhnes are intelligible to the meanest capacity, it abounds with the most sublime, and inscrutable mysteries. Thus, in the incarnation of our Lord, there was a meanness, which seemed unsuitable to such an occasion; and at the same time a majesty, that was worthy the person and character of the new-born infant: he was born, not in a palace, but a stable, and had only a manger for his reception: yet did an angel come from heaven to announce his birth; and a multitude of the heavenly host attended to proclaim his praise.
In this divine hymn the incarnation of Christ is represented in a two-fold view:
I. As a subject for our deepest contemplation—
The subject itself is announced in those words of the angel to the shepherds, “Unto you is born this day in the city of David, a Saviour, which is Christ the Lord.” And, in honour of this marvellous event, a multitude of the heavenly host break forth into strains, so abrupt, as to need much careful elucidation, and so ardent, as to express as fully as possible what angels feel in the contemplation of this divine mystery.
Behold, “peace” now exists “on earth”—
[The whole race of man had fallen, and were subjected to God’s heavy displeasure. Nor was there on man’s part any possibility of restoring himself to the Divine favour. But God devised a mode for reconciling the world unto himself through the intervention of his only dear Son. On his co-equal, co-eternal Son, who was “the brightness of his glory, and the express image of his person,” “he laid our iniquities,” that so, his justice being satisfied by an atonement in our behalf, reconciliation might be effected for us in perfect consistency with all the Divine perfections. Hence peace was brought down from heaven to earth, through the sufferings of our incarnate God, who is therefore emphatically called “the Prince of Peace.” Now every sinner in the universe may hare peace with God, and in his own conscience, if only he welcome this Saviour into his heart, and believe in him as God’s appointed instrument for the salvation of the world.]
And now also is revealed “good-will toward men”—
[The strongest possible evidence of God’s love to men was, the gift of his only dear Son, to die for them. In this view the incarnation of our blessed Lord is always spoken of; and Jehovah himself is represented as commending his love to us in, and by, this marvellous event.
But far more than this is comprehended in the expression here used by the holy angels. I understand by it, that, through the incarnation of Christ, a full scope is given to the exercise of God’s “good-will to man,” so that it can flow down in the richest abundance into the soul of every one that is “at peace” with him. Yes, to every believing soul “will God manifest himself as he does not unto the world,” and “dwell in him, and abide with him,” and give a spirit of adoption, yea, and the witness of the Spirit to attest to him the relation in which he stands to God,” and will “rejoice over him to do him good,” “rejoicing over him with joy, and resting in his love, and joying over him with singing.” There is no expression of good-will which a believing soul is capable of receiving from God, which shall not, more or less, be vouchsafed by God to every one that is at peace with him through faith in Christ.]
And by all this is “the highest possible glory reflected upon God himself”—
[There is not a perfection of the Deity which is not honoured by this, yea, and more honoured than ever it was before. Wisdom and goodness and power and love had been displayed before in the formation of angels, and in the blessedness diffused throughout the whole creation, and the perfect adaptation of every thing to its proper end. Holiness too and justice had been rendered conspicuous by the expulsion of all the fallen angels from heaven, and the consigning of them over to everlasting misery in hell. But there had been no trace of mercy to be seen in any corner of the universe: nor could the highest intelligence in heaven conceive how the exercise of this perfection could consist with the rights of justice. But now the union and harmony of all the Divine perfections was seen through the incarnation and death of God’s only dear Son, justice exercised in a way of mercy, and mercy in away of justice, or, as the Psalmist expresses it, “Mercy and truth meeting together, and righteousness and peace kissing each other.” Well then did the angels sing, “Glory to God in the highest.” They had seen no “peace” proclaimed in heaven; no expression of “good-will” towards the fallen angels: but towards men on earth both were most gloriously displayed. Hence with wonder and admiration this blessed assembly pour forth their praises in this appropriate song, “Glory to God in the highest; peace on earth, good-will towards men.”]
But to contemplate this subject will be of no use, unless we enter fully into it,
II. As a mercy devoutly to be acknowledged—
The angels, though in comparison of us they had no interest in this event, came down from heaven to celebrate and proclaim it. And shall not we celebrate it? Shall so much as one of us remain indifferent, now that the glad tidings of it are brought to our ears? Consider, I pray you,
1. Your own personal interest in it—
[Where would all of you have been, if God had not devised and executed these means for your restoration to his favour? You had all participated in the guilt of the fallen angels, and must all have partaken of their misery. What could you have done more than they to avert or mitigate your doom? You would have lived only to fill up the measure of your iniquities, and would then have been reserved, like those unhappy spirits, in chains of darkness to the judgment of the great day. But, through the substitution of God’s only dear Son in your place, and the atonement he has offered in your behalf, there is not so much as one of you that may not be reconciled to God, and made an everlasting object of his favour. In fact, I who speak to you at this moment, am “an ambassador from God to announce to you these glad tidings.” To me, as his servant, is “committed the ministry of reconciliation, to declare, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them:” and at this very moment it is as if the Lord Jesus Christ himself addressed you: for, as bearing his commission, and actually representing him, “I now beseech you all in Christ’s stead, Be ye reconciled to God.” Will not ye then adore God for this revelation of his mercy to you? Will ye not all rise as one man to welcome this Saviour, and adore him, and to seek through him the blessings he is come to impart? What if such a revelation of mercy were sent to the fallen angels, do you think they would hear it with indifference? Or, if they did hear it with indifference, is there so much as one of you that would not say, “Leave them to themselves; their damnation is just?” Know then, that in condemning them, you condemn yourselves; and “out of your own mouth will God condemn you” at the last day. But I hope better things of you, my brethren; and I call upon you all now at this very moment, in spirit at least, to join the angelic choir, and sing, ‘Glory to God in the highest, who has opened such a way for the effecting of my reconciliation with him, and for these wonderful displays of good-will to my guilty soul.’]
2. The glory that will accrue to God from it to all eternity—
[But for this revelation of God’s mercy to us, there would have been little difference between earth and hell: for God would have been no more glorified in the one than in the other. But God is glorified in the midst of us: I trust there are in this very assembly, some at least, who have found peace with God, and can attest from their own experience how sweet are the manifestations of his good-will to their souls. And the time is shortly coming when “all shall know the Lord from the least to the greatest,” and “all flesh shall see the salvation of God.” And O what a place will this wretched world then be! What bright manifestations of the Saviour will then be vouchsafed to men! Me thinks, the visions of Mount Tabor will then be common upon earth, and this song of angels will become the common tone of intercourse between man and man throughout the whole world.
But raise your thoughts to heaven, my brethren, and consider for a moment what is passing there. There are already millions of redeemed souls that rest not day or night from these songs of praise. There the chorus is swelling louder and louder every day by the accession of saints made perfect, every one having tuned his harp to the heavenly song, and bursting forth at his first entrance into heaven into acclamations and hosannas that shall never end. And what shall we say of that period when all the assembly of the redeemed, together with all the holy angels, shall join in one universal uninterrupted song: “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and glory, and honour, and blessing; therefore blessing, and honour, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.” Can you, my brethren, contemplate that day, and not rejoice in the expectation of it, and long to be found in the happy number of the redeemed? I call upon you, then, yea I charge you all in the name of the Most High God, to begin this very day this heavenly song. Leave to an ungodly world to make this a season of carnal festivity: make ye it a season of holy joy; a very anticipation of heaven itself.]
APPLICATION—
[But I cannot close the subject without entreating you all to imitate the conduct of these holy angels. They were not content with being happy themselves; they sought to promote the happiness of others by making known to them these glad tidings, and setting them an example of the frame of mind which they should cultivate. This is the way in which I would recommend to you, my brethren, to spend this holy season. Let each according to his ability improve the opportunities that are afforded him, of diffusing far and wide this divine knowledge, and of stimulating all around him to the attainment and the exercise of this heavenly joy.]
MCCCCLXXIII
INQUIRY INTO THE GOSPEL RECOMMENDED
Luke 2:15.
Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.
IT is a rich mercy to have a faithful instructor, who will declare unto us the whole counsel of God. But, to obtain any solid benefit, we must search into the truths we hear, and endeavour to get a deep impression of them upon our minds. Without care and diligence on our parts, it would be to little purpose to enjoy the ministry of Paul himself, or even of angels from heaven. What would the shepherds have been profited by the tidings which the angels announced to them respecting the Saviour’s birth, if, like too many amongst us, they had contented themselves with admiring the eloquence of the chief speaker, or the sweetness and melody of the hymn they sang? They set us a good example: they thought not of amusement, but of edification; not of the manner in which the messengers performed their part, but of the truths delivered by them: and no sooner had their heavenly instructors left them to themselves, than they proposed to go immediately and examine into the things which had been made known unto them.
From this striking incident we shall take occasion to set before you,
I. The event referred to—
In the preceding context we are informed what the tidings were, which were brought by the angels—
[These tidings were, that a Saviour was that very day born into the world. A general expectation prevailed among the Jews that about that time a person of most extraordinary character should be born in their land, and should become a Saviour to the Jewish people. Very erroneous notions indeed obtained respecting the nature of the benefits which he would impart to them: but the more enlightened persons among them extended their views beyond a mere temporal deliverance, and looked forward to spiritual and eternal blessings. The advent of this person was now proclaimed to the shepherds; and it was declared, that the Child was born “in the city of David, as the prophets had foretold; and, that not the Jews only, but “all the nations” of the earth, were interested in the salvation which he was come to effect.
The tidings yet further intimated, that the new-born infant was none other than “the Lord of Glory.” It was no common child whose birth was announced: though he partook of flesh and blood, yet was he possessed of a nature infinitely superior to that of men or angels. The shepherds were informed that “the Child which was born, and the Son that was given, was,” as Isaiah had foretold, “the Mighty God,” even “Emmanuel God with usc.” As the salvation which he was to accomplish was to be extended to all people, so he was fitted for his work, being the omnipotent Jehovah, who could not fail of success in whatever he undertook.
Lastly, it was declared, that notwithstanding the dignity of his person, and the greatness of his office, he was to be found in a state of the deepest humiliation. It was not in the palaces of Herod or the high-priest, or in the mansions of the great and noble, that this Child was to be found: no; they must go and look for him in the stable of an inn; and they would “find him wrapped in swaddling-clothes, and lying in a manger,” like one that was ordained to be “a worm and no man, a reproach of men, and despised of the people.”]
The same tidings are announced to us at this day—
[No angels are now sent, or need to be sent, on such messages, because the Scriptures give us all the information that we can desire. But ministers are ambassadors from God; and are commissioned from God to declare the same joyful tidings as were conveyed to the shepherds by the heavenly hosts. We then make known to you, that that very Jesus, who once lay in the womb of the blessed Virgin, and who, at his birth had no other mansion than a stable, no other cradle than a manger, that same Jesus, I say, was “God manifest in the flesh,”even “God over all blessed for everf. We moreover declare unto you, that he is “the Saviour of the world,” and that “there is no other name given under heaven whereby we can be saved, but the name of Jesus Christ.”]
From the regard which the shepherds paid to this event, we proceed to shew you,
II. The inquiries to be made concerning it—
No message that comes from God ought to be treated with contempt; much less should one that is of such mysterious import, such universal concern.
Inquire then into,
1. The truth of the fact—
[There is something so marvellous, and almost incredible, in the idea of God becoming man, in order to save a ruined world, that it should not be hastily embraced, no, not even though it were declared by an angel from heaven. It becomes us to examine what can be adduced in confirmation of it. We should, with the Bereans, “search the Scriptures daily, to see if these things be so.” We should inquire whether the prophets spake any thing respecting this great eventi; whether they gave any reason to believe, that God would ever take upon him our nature, and accomplish our salvation in so strange a way. We should inquire what proof the Apostles had, that they were rightly informed; and what evidence there is, that, in relating these things to us, they were divinely inspiredl. In short, we should, if I may so speak, “go to Bethlehem,” and see for ourselves; yea, we should “make haste” to do so, lest we lose the opportunity afforded us, or become indifferent to the report itself.]
2. The grounds and reasons of it—
[It cannot be that such an event should ever have taken place without some urgent necessity. We should therefore inquire what occasion there was for it. If we do this, we shall find that among the various reasons that will occur to the mind, there are two peculiarly prominent, two that will sufficiently account for the whole mystery; and these are, Man’s happiness, and God’s honour. Without the incarnation and death of the Son of God, man could never have attained to happiness. He was reduced to the state of the fallen angels in respect of guilt; and he must have resembled them in respect of misery, if such a way had not been devised and executed for his recovery. Moreover, it was in this way only that God could save man, and at the same time maintain the honour of his own perfections. Without an atonement, his justice could not be satisfied: nor could his mercy be exercised in consistency with his truth and holiness. It was, that “mercy and truth might meet together, and that righteousness and peace might kiss each other;” it was for this end, I say, that our God became incarnate: and the more we examine into the reasons of this mysterious dispensation, the more we shall be satisfied, that it is in every respect worthy of its Divine Author.]
3. Its use and importance—
[We are not to amuse ourselves with empty speculations upon such momentous points as this; but to inquire into their practical use and importance. Now these tidings will upon examination be found as important to us as to any people at any period of the world. Our first and great concern is, How may we be reconciled to our offended God? To this we find a complete and satisfactory answer in the event referred to. The Lord Jesus Christ has become a mediator between God and man; he has taken our nature, in order that he might “bear our sins in his own sacred body,” and work out a righteousness whereby we might be justified; so that “God may now be just, and yet the justifier of all that believe.” In this mystery the burthened conscience finds rest and peace. From this, the vilest of the human race may take encouragement to return to God; and be fully assured, that, for Christ’s sake, all his iniquities shall be pardoned, and not one of them be remembered against him any more for ever. Surely then we should spare no pains in investigating these things, that so we may derive from them the consolation and happiness they are intended to convey.]
To recommend yet further this spirit of inquiry, we shall CONCLUDE, with shewing you the benefits that will result from it:
1. You will receive conviction in your own minds—
[The shepherds did not doubt the veracity of the angels; but their faith was certainly confirmed, when they had ocular demonstration of the fact that had been related to them. Thus, though we may not really disbelieve the incarnation of God’s co-equal, co-eternal Son, or doubt whether he be the only, and all-sufficient Saviour of the world, yet the more we examine the Scriptures with humility and prayer, the more deep will be our insight into this “great mystery of godliness,” and the more shall we attain “a full assurance of understanding” with respect to it.
Let this then incline us to go with one accord to Bethlehem, and to commence the pious search: yea, let the hope and prospect of so rich a benefit stimulate us to united and instantaneous exertions.]
2. You will be disposed to communicate the joyful tidings to others—
[This was the first-fruit of the conviction which the shepherds had received: “When they had seen it, they made known abroad the saying which was told them concerning this Child.” And will you be contented to “put your light under a bushel?” Will you not rather imitate the famished lepers, who when they had found the Syrian camp deserted, and a vast plenty of provisions and booty of every kind lying unprotected, “said one to another, We do not well: this day is a day of good tidings; and we hold our peace: now therefore come, that we may go and tell the king’s household?” You find in general, that persons are averse to speak of the great mysteries of redemption, because they have so little considered them: on the contrary, they who feel the importance of them, cannot be restrained from speaking of them: and if they be derided or menaced for their zeal, they will give the same answer as the Apostles did, “We cannot but speak of the things which we have seen and heard.”]
3. You will abound in praises and thanksgivings to God for them—
[In this respect also the shepherds manifested the fruits of diligent and humble inquiry: “They returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.” And shall not we feel a similar disposition, if once our hearts be duly impressed with these things? Yes: if we “muse as we ought, the fire will kindle, and at last we shall speak with our tonguest.” We shall vie even with the angelic hosts in singing, “Glory to God in the highest for the peace which is brought down on earth, and the good-will that is thereby expressed towards man.”
If, then, our fellow-creatures have any claim upon us for the benefit of our instructions, or God has any demands upon our gratitude for the stupendous mercies he has vouchsafed unto us, then should we search with diligence into the truths that are revealed, in order that we may be quickened to the performance of our duty, and be stimulated to pay our tribute of love to man, and of praise to God.]
MCCCCLXXIV
THE CIRCUMCISION OF CHRIST
Luke 2:21.
And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.
THE naming of children has often been used, not merely for distinction’s sake, but also to express some expectation or wish which the parent entertained respecting his child. Of course, the name must frequently have ill-suited the character of the person that bore it. This was remarkably the case with the two first children that were born into the world. Adam named the first Cain, (which signifies getting,) supposing that he had gotten that Promised Seed who was to repair the ruins of the fall: and his second son he named Abel (vanity), having already had abundant evidence of the sinful dispositions of Cain. But in both he was mistaken; for the former proved a murderer; and the latter a distinguished saint.
But God has on several occasions condescended to give names to children previous to their conception in the womb: and the names so given have always designated the real character of the persons themselves. We are particularly informed, that God required the child which he gave to Zacharias and Elizabeth to be called John, which means grace or favour; because, whilst he was a favour bestowed on them, he was to be an object of God’s peculiar favour, and an occasion of much good to others.
The name of Jesus also was given by the angel to the Virgin’s Child, “before he was conceived in her womb.” And how significant this was, it is scarcely needful to mention. It was the same name with Joshua, and meant Divine Saviour: and was therefore most fitly given to Him, who was “Emmanuel, God with us,” and who was destined “to save his people from their sins.” The time of imposing the name on a child was generally that of his circumcision. It was thus in the case of John, as also in that of Jesus: the solemnity of that rite giving an additional weight to the name imposed.
But it is to the rite itself, that is, to circumcision, that we shall confine our attention at this time: for, in point of importance, it seems to have been the first and greatest of all the ordinances among the Jews. We propose to shew,
I. The nature and intent of circumcision—
It was originally given to Abraham as a seal of the covenant of grace—
[God made a covenant with Abraham, to give him a numerous posterity, with the land of Canaan for their inheritance; and at last one particular Seed, “in whom all the nations of the earth should be blessed.” This promise Abraham believed; and he looked forward to that peculiar Seed as the true and only source of blessings to himself. In consequence of this faith, he was accepted of God; who engaged to treat him as a righteous person, through the righteousness of the Saviour imputed to him. And in token that he would execute every part of this gracious covenant, he appointed him and all his posterity to be circumcised. This is the account which St. Paul himself gives of this ordinance: he calls it a “sign,” and a “seal:” a “sign” to Abraham and his seed, that they were the Lord’s peculiar people; and a “seal” to them, that God would be his and their God, provided they walked in the faith, and in the steps of their father Abraham. As a sign, it shewed them their engagements to God; and as a seal, God’s engagements to them.]
But, as continued to the Jews, in and after the days of Moses, it was a seal of the covenant of works—
[The Mosaic covenant differed materially from that of Abraham, and yet the same ordinance was a seal to both. The rite of circumcision was absolutely indispensable to all: it was invariably the rite, by which, and by which alone, any persons, whether infants or adults, were initiated into that covenant. And in what light were they taught to view it? We answer, as binding them to an observance of the whole law of Moses, and as suspending their salvation on their performance of this condition. In this light St. Peter viewed it, when that famous controversy respecting circumcision was brought before the whole College of Apostles at Jerusalem: he reproved those who insisted on the observance of that rite, for “putting a yoke upon the Christians, which not even the most eminent among the Jews had been able to bear.” Of course, if circumcision had not bound them to the observance of the whole law of Moses, there could have been no foundation for this objection. St. Paul yet more strongly confirms this statement: for he says to those who were in danger of being misled by the Judaising Christians, “Behold, I Paul say unto you, that, if ye be circumcised, Christ shall profit you nothing: for I testify again to every man that is circumcised, that he is a debtor to do the whole law” Here then the point is clear; that though circumcision was given primarily as a seal of the covenant of grace, it was eventually (though not expressly called so) a seal of the covenant of works also. From the time that it was first instituted, it continued to be a sign and a seal; but the privileges of which they were a seal, and the obligations of which they were a sign, varied according to the nature of the covenant to which the rite itself was annexed: to Abraham, it sealed the covenant of grace; to Moses and the Jews, the covenant of works.]
This view of the rite will throw light upon,
II. The reasons of our Lord’s submitting to it—
These were chiefly two;
1. That he might appear to be the Promised Seed—
[The Person in whom all the nations of the earth were to be blessed, was marked out by God as one particular individual, who should in due time arise, and in whom “the covenant made with Abraham should be confirmed.” St. Paul infers this from the very term used on that occasion being in the singular number: and though we should not have conceded to him that inference, as a critic, we doubt not but that the truth he affirms, was intended, by the Holy Ghost, to be marked in that very expression on which he founds his remark. At all events, the Messiah was to be of the posterity of Abraham; all of whom were circumcised: therefore, if Jesus were not circumcised, he could have no claim, no allowable claim, to this distinction: whatever he might be, he could not be acknowledged to be a child of Abraham. It is true, this mark could not distinguish him as the Messiah, because it was common to all the Jews: but the want of it would have been an infallible proof that he was not the Messiah; and therefore he submitted to receive it.]
2. That he might be fully under the obligations of the Mosaic law—
[Mankind at large were subject only to the moral law; and therefore for their redemption it would have been sufficient for the Son of God to assume our nature: but the house of Israel, for whose salvation he was sent in the first instance, were under the ceremonial law; and therefore for their redemption he must be made under that also. This is particularly noticed by St. Paul, who says, that “in the fulness of time God sent forth his Son, made of a woman, made under the law, that he might redeem them that were under the law.” Now it was by circumcision that the children of the Jews were initiated into the Mosaic covenant, and brought fully into subjection to the law. Hence therefore Christ submitted to circumcision, and acknowledged at all times his obligation to obey that law in every thing. He says himself, “I am not come to destroy the law and the prophets, but to fulfil them.” There is one very remarkable instance of his obedience to the law, which reflects considerable light on the subject before us. Baptism was not any part of the original law: but it had been introduced as an additional rite for the admission of proselytes into the Jewish religion: and the introduction of it had been so far sanctioned by God himself, that John, the forerunner of our Lord, was expressly commissioned to baptize all who desired an admission into the kingdom of the Messiah. Hence Jesus Christ himself went to be baptized of him: and upon John’s declining it as unsuitable to the dignity of our Lord, Jesus said to him, “Suffer it to be so now; for thus it becometh us to fulfil all righteousness.” The same strict adherence to the law was observable in him at all times, except when the execution of his high office, and the establishment of his Divine authority, required a temporary deviation from it. Indeed, he not only fulfilled the law, but was himself the completion of it; every part of it being accomplished in him as its great prototype. In a word, if he would redeem mankind, he must do it by obeying that law which we had broken, and enduring those penalties which we had incurred. This therefore he undertook to do, that, by his atoning sufferings and perfect obedience, he might restore us to our forfeited inheritance. Of this work his circumcision was the commencement: it was the commencement of those sufferings which constitute his atoning sacrifice, and of that obedience which constitutes our justifying righteousness. It was the commencement of that “work which God had given him to do,” and which terminated at last in what the Apostle fitly calls, “his obedience unto death.”]
Let us now turn our attention to,
III. The lessons, which his submission to it may teach us—
It may well teach us,
1. To observe the instituted ordinances of our religion—
[Circumcision, with respect to us, is done away, and is superseded by the milder rite of baptism. But baptism is as necessary for us, as circumcision was to the Jews; and it is to be administered to the very same persons.
We know that this is a point disputed by many; who are fond of bringing forward the controversy on all occasions. Far be it from us to encourage a controversial spirit: we would avoid it, and discourage it, to the utmost of our power. Yet it is necessary that we should instruct those who are under our charge in all things relating to their duty; and therefore, without offence to others, we may be allowed to state with plainness our views and sentiments.
Two reasons in particular are urged for not administering baptism to infants: the one is, that we are not any where commanded to do so; the other is, that children are not capable of all the ends of baptism; since baptism presupposes a knowledge and approbation of those principles, into which we are baptized.
But to this we answer, What occasion was there for renewed orders concerning a thing that had already existed two thousand years? A rite more suited to our dispensation was introduced; but the persons interested in it were not therefore deprived of their birthright. If it was intended to abridge the privileges of children, we might well expect that such an intention should have been expressed: but where has God expressed it? and who but God can take away the privileges which God has given?
Again: If it be any argument against the baptism of children, that they cannot understand the principles which they become pledged to maintain, it is equally so against the circumcision of infants: and whosoever will condemn that, let him answer it to God.
Be it so; children are not capable of all the ends of baptism. But was Christ capable of all the ends of circumcision? was not one end of it to put away (emblematically then, and really afterwards) the lusts of the flesh? But had he any lusts to put away? Yet he was circumcised: and consequently, children may now be baptized, though they be not capable of all the ends of baptism.
Once more: Are not children capable of receiving the blessings of the covenant? for our Lord says, “Suffer little children to come unto me, and forbid them not; for of such is the kingdom of God.” And if they are capable of the blessings of the covenant, are they not also of the seal; when that seal is nothing more than a token from God that the blessings shall be theirs?
We have said thus much, not for the sake of stirring up controversy, but of confirming you in the principles, which, as members of the Church of England, you profess.
This only we add, that if Jesus Christ submitted to circumcision for the good of his enemies, much more should you consult the benefit of your children by dedicating them to God in baptism.]
2. To seek that purity of which circumcision was an emblem—
[What the true circumcision was, we are abundantly informed both by Moses and the prophets. Even at that time circumcision, if not accompanied with a suitable course of life, was accounted for uncircumcision: and much more, under our dispensation, must those only be accounted Christians, who are such in deed and in truth. We will call upon you all then, not to rest in your baptism, as though that made you Christians, but to seek the baptism of the Holy Ghost, and “the answer of a good conscience towards Godo.” It is remarkable that St. Paul represents this very purification as the thing intended to be produced by the circumcision of Christ. We are (federally) “circumcised in him:” but (personally) we are to “put away the body of the sins of the flesh.” And the very promise which God has given us, is, that “he will circumcise our hearts, to love the Lord our God with all our heart, and with all our soulq.” Look ye to it then, my brethren, that this seal of our covenant be found in you. “Put off the old man, which is corrupt according to the deceitful lusts, and put on the new man, which after God is renewed in righteousness and true holiness.” It may be painful thus to mortify the flesh; but it must be done, if you would have any well-founded hope towards God: for, notwithstanding “salvation is bestowed by grace through faith,” yet it is an unalterable truth, that “they who are Christ’s, have crucified the flesh with the affections and lusts.”]
MCCCCLXXV
PRESENTATION OF CHRIST IN THE TEMPLE
Luke 2:22–24.
And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
IT is a comfortable consideration to the poor and ignorant, that they may possess the knowledge of salvation, though they have never been instructed in the nature of the Mosaic law, or seen its full connexion with Christianity. But it is certain that a comprehensive knowledge of the Scriptures tends exceedingly to establish us in the faith, and to quicken us to a holy obedience. The importance of being acquainted with the Old Testament, appears from the frequent reference which there is to it in the New Testament. Sometimes we meet with references put interrogatively, “What is written in the law?” “What saith the law?” and sometimes positively, “It is written in the law.” Hence it is obvious that, without an acquaintance with the law, much of the force and evidence of the Christian Scriptures must be lost: and therefore we cannot but earnestly recommend an attention to the Old Testament, as the means of more fully comprehending the New. In the short passage before us, we are directed no less than three times to compare the history with the ordinances which had before been given to Moses: the time of the Virgin’s purification, the offering she offered, and the presentation of her infant Son in the temple, are all said to be “according to the law of the Lord.” To that then we shall refer you, while we consider,
I. The purification of the mother—
For the elucidation of this subject, there are several distinct inquiries to be made—
What did the law enjoin in relation to purification after child-birth?
[A woman was deemed unclean for seven days after her deliverance from child-birth, so that she rendered every one unclean who even came in contact with her: and for thirty-three days afterwards she was not permitted to touch any holy thing, or to enter into the temple. The time was doubled for a female child: the mother was then more or less unclean for eighty days. She was then to come to the door of the tabernacle, and to present there a lamb and a pigeon; the pigeon for a sin-offering, and the lamb for a burnt-offering: by the sin-offering acknowledging her sinfulness, and by the burnt-offering testifying her gratitude for the mercies vouchsafed unto her. If the mother were poor, she might offer a pair of turtle-doves or two young pigeons; the burnt-offering might be suited to her means; but, whatever were her circumstances, her sin-offering must be the same: because the same atonement is necessary for all; but the modes of testifying our gratitude must vary according to our various situations in life.
Such was the ordinance itself. We proceed to ask,]
What sentiments was this law intended to convey?
[The very offerings which were presented on the occasion, intimated, that they who had experienced deliverance from child-birth had just occasion for renewed expressions of humiliation and gratitude. Such is the state of human nature since the fall; that a taint is contracted, and communicated also, by that law which was given to man in innocence, “Increase and multiply.” David says, “I was shapen in iniquity, and in sin did my mother conceive me.” Indeed the very pangs of child-birth, remind all who are called to endure them, of the first transgression; and, as being inflicted on account of sin, they call for acknowledgments of our sinful state. This, I say, was intimated by the sin-offering, whereby “an atonement was made for her who offered it.” The burnt-offering, as a token of gratitude, needs no comment; every one must see that it was proper for the occasion, and justly expressed what might be supposed to be the state of her mind.
Yet there is good reason to inquire,]
What necessity was there for the mother of our Lord to obey this law?
[Certainly, whatever taint may be contracted by others, none could have been by her on this occasion. Yet, as the manner of her conception was not generally known, and Joseph was her reputed husband, it was proper to comply with the requisitions of the law, as much as if she had borne a child in the common way. It would have ill become her to cast a stumbling-block before others on this occasion: and her own heart was so full of love to God, that she counted nothing a burthen that she could do for him. She determined therefore, as Jesus himself did in the instance of his baptism, to fulfil all righteousness to the utmost of her power.
It may be asked however,]
What is this law to us?
[Doubtless, as to the ceremonial part of it, it is abrogated altogether: but, as to its spiritual import, it speaks as loudly to us as ever it did to the Jews. Humiliation and gratitude are the proper fruits of mercies received: I say, humiliation first, and then gratitude. This is not the order in which these feelings arise in the mind of a philosopher: but it is the order in which they rise in the heart of a Christian: a sense of unworthiness abases his soul in the dust, and enhances, beyond all expression, the favours conferred upon him. We appeal to every spiritual person for the truth of this: and we call on every one, whatever be the mercies he has received, to express his sense of them in this way. Certainly they who have been delivered from the pains of child-birth, have abundant reason to present such offerings to God: and we do not hesitate to say, that their expressions of gratitude should be diversified and enlarged according to the opportunities and abilities that God has given them. We must not however limit the subject to this particular deliverance; for, whatever mercy God has vouchsafed unto us, we should endeavour to requite him according to the loving-kindness he has shewn us.]
Having thus considered the purification of the mother, let us direct our attention to,
II. The presentation of her Son—
Here is the same reference to the law, as before. We will state to you,
1. What connexion it had with Christ’s presentation in the temple—
[Upon the destruction of the Egyptian first-born, whilst not one of the first-born, either of men or cattle, that belonged to Israel, died, God claimed the first-born of Israel, both of men and beasts, as his peculiar property; and required that the reason of his so doing should be transmitted carefully to the latest posterityc. Afterwards he accepted the tribe of Levi and their cattle in the place of the first-born and their cattle; and appointed them, with very peculiar and impressive solemnities, to be consecrated to his service in their stead. He appointed also that the precise number of the persons belonging to each should be ascertained; and it being found that the first-born were two hundred and seventy-three more in number than the Levites, he ordered that they should be redeemed at the price of five shekels a-piece, (about 12s. 6d. each,) and that the money should be paid to Aaron and his sons for the service of the tabernacle, and from that time it was an established law, that every male which opened the womb should be holy to the Lord; the clean beasts were to be sacrificed to him; and the unclean to be redeemed with a Iamb: but the first-born of men were universally to be redeemed; his mercy to them, and his consequent property in them, being thus kept in everlasting remembrance.
Now Christ, as Mary’s first-born, came under this law; and though his life had never been forfeited, yet, to fulfil the law, and cut off all occasion of offence, he must be redeemed in the same manner as others. For this purpose his parents carried him to the Temple, and presented him before the Lord, in the way that God had appointed.
But it may be asked, Did the blessed Virgin wish to exempt him from the peculiar service of her God? No: she knew that he was sent into the world to be his servant, and that his ear was bored to the door-post as soon as he assumed our nature: but she would omit nothing which the Law required, either at her hands or his: teaching us thereby to sink all personal concerns in a regard for the honour of our God, and the good of our fellow-creatures.]
2. What their compliance with the law in this instance may TEACH us—
[Loudly indeed does it speak to mothers. Behold the blessed Virgin taking her infant child “to present him to the Lord:” is not this the thing which you should do the very moment you embrace your new-born babe? Should you not do it every time that you administer to its necessities, or supply its wants? Methinks you should never draw out the breast to it, without lifting up your heart in prayer for it, and entreating God to accept and own it, as a child of his. How can any of you endure the thought of bringing forth for Satan, and nourishing a child for him? Surely your prayer should often be ‘Lord, I ask not for my child the things of this world; (give him food and raiment, and I am content;) but I ask for grace; I ask for mercy; I ask for peace; I ask for all the blessings of salvation for him. I ask that thou thyself mayest be his portion, and that he may be the lot of thine inheritance. Yes, ye who have travailed in birth with your dear children, let your anxieties for them be summed up in this, that they may be “heirs of God, and joint-heirs with Christ.” If you “travail in birth with them again and again till Christ be formed in them, so far from pitying your anguish, I will rejoice over you, and say, that “your labour shall not be in vain.” Little do mothers consider how much, under God, the salvation of their children depends on them. Little do they think how the prayers they have offered for, and with, their children, and the tears they have shed over them, would impress their tender minds, long after their tongues have been silent in the grave: and probably induce a penitential sorrow, when some concurring providence shall have softened and prepared their minds. Were parents more anxious about the spiritual welfare of their children, we should not so often find them in their declining years bowed down with trouble, and “their grey hairs brought with sorrow to the grave.”
And does not the Presentation of the infant Jesus in the Temple speak to young people also? Yes surely; and that too in most instructive terms. You are ready to think it too early yet awhile to give yourselves to the Lord: but can that ever be too early, which is your most indispensable duty, your highest privilege, your surest felicity? Did Samuel ever regret that he was given to the Lord even from his mother’s womb? Did Timothy spend a less happy life, because he followed the faith and piety of Lois and Eunice? If you could but once taste the blessedness of true religion, you would never think of it as a toil, or dread it as a bondage: having “drunk water out of the wells of salvation,”you would most contentedly leave to others the muddy draughts which they with difficulty collect from their own “broken cisterns.” Be prevailed upon, then, to make the attempt; to give yourselves to the Lord; to commence that blessed course which Jesus trod before you. You have a special promise given you by God himself; “They that seek me early, shall find me:” The Lord impress it on your minds, and lead you to a sweet experience of its truth and blessedness!
But the subject speaks to all of us; yes, I say, to all. Do we not all profess to be “the Church of the first-born?” and is it not on that ground that we hope to be numbered with “the general assembly, who are written in heaven?” Behold then, we all belong to God: he lays claim to every one of us, and says, “They are mine.” True, “we have been redeemed, yea redeemed, not with corruptible things as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot.” But wherefore have we been redeemed? That we might not serve the Lord? Nay; but that we might serve him: “Christ has redeemed us, that he might purify us unto himself a peculiar people zealous of good works.” In the name of God then I say, “Ye are not your own; ye are bought with a price; therefore ye should glorify God with your bodies and your spirits, which are his.” And here let me observe to you, that there is no commutation of service admitted or allowed. If all the tribes of the earth should offer to stand in your place, and to serve God in your stead, he would not regard their offer, nor dispense with your service. All of you must surrender up yourselves to him. You have already been devoted to him in baptism: remember then the vows that are upon you: Remember “whose you are, and whom you are bound to serve:” and know assuredly, that those words which are so often, but so ignorantly, uttered by us in our prayers, contain the very truth of God; “his service is perfect freedom.”]
MCCCCLXXVI
CHRIST THE CONSOLATION OF ISRAEL
Luke 2:25.
The same man was just and devout, waiting for the consolation of Israel.
IN every age of the Church, there have been some distinguished from the common herd of professors, by their unfeigned zeal and piety. At the time when our blessed Lord came into the world, the Jewish nation were in a most degenerate state: yet were there some, who, with humble and assured expectation, “looked for redemption in Jerusalem.” Amongst those was that aged saint, “to whom it was revealed, that he should not see death, till he should have seen the Lord’s Christ:” “the same man was just and devout,” waiting for the sight of him whom he regarded as “the Consolation of Israel,” and expecting it as the consummation of all his wishes.
The description here given of our Lord is worthy of peculiar attention; while the conduct of the holy patriarch is also replete with useful instruction. We propose therefore to consider,
I. In what respects Christ is “the Consolation of Israel”—
The Scriptures inform us, that there is consolation in Christ, even abundantb and everlasting consolation. Our Lord himself, speaking of the Spirit, calls him “another Comforter,” intimating thereby that he himself had sustained and executed this office. But as the Israel of God in that age were in some respects different from the Israel that now is, it will be proper to distinguish between them, and to shew in what respects this glorious title is applicable to Christ;
I. In reference to the Jewish Church—
[He came to give them clearer light. Moses had revealed to them the will of God: but he had put a veil upon his face to intimate the darkness of that dispensation; and had expressly referred them to a prophet who should arise after him, to whom they must look for fuller instructionsf. The prophets of later ages taught the people to look forward to the times of the Messiah, when the glorious light should arise upon the Church, to chase away all the clouds of darkness in which it was then involved; insomuch that at the time of Christ’s advent there was a general and assured expectation, that a fuller revelation was about to be given them by him: “We know that Messias Cometh, who is called Christ: when he is come, he will tell us all things.
He came also to deliver them from the yoke of the ceremonial law. This was a heavy burthen, which not even the most spiritual among them was able to support. This was never intended to continue any longer than the period fixed for the Messiah’s advent. It was foretold by David, that a priest should arise after the order of Melchizedec; and consequently, with the change of priesthood, there must be a change of the whole law that related to it. Other prophets spake of “a new covenantk,” and of “a shaking again, not of the earth only, but also of the heavens:” by which they intimated that the old covenant should vanish awaym, and that the new order of things, which could not be shaken, should remain, after that the former was abrogated and dissolved.
He came moreover to establish an universal empire. The Jews in general misunderstood the prophecies relating to this event, and supposed that their Messiah would erect a temporal monarchy: but those who had a clearer insight into the meaning of the prophets, expected the establishment of a spiritual kingdom, wherein they should not merely be “delivered from all their enemies, but should serve God without fear in righteousness and holiness before him all the days of their life.”
To those who viewed him as the appointed Source of these benefits, his advent must be an occasion of most exalted joy: and accordingly it was announced as such by the angelic hosts, who said, “Behold, we bring you good tidings of great joy which shall be to all people; for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord.”]
2. In reference to the Christian Church—
[Having partaken of all the preceding benefits, we are led to contemplate the Saviour more immediately in reference to our own necessities: and O, what a consolation is he to us, while we view him as a Propitiation for our sins! What tongue can utter the feelings of a contrite soul, when, after many fears of God’s wrath, it is enabled to see the efficacy of Christ’s atonement? O, the peace, the joy, the exultation that arise from every fresh application of his blood to the conscience! Well is “the peace said to pass understanding,” and “the joy of believing to be unspeakable and glorified!”
But we are enabled to view him further as our “Advocate with the Father.” In this light, he is, if possible, more precious than in the former. The comfort springing from his sacrifice would be greatly diminished, if we did not know that he is entered into heaven with his own blood, to plead the merit of it in our behalf. What should we do under any fresh contracted guilt, if we had not an Intercessor, through whom we might return to God, and offer our petitions with confidence of acceptance? Weak and frail as we are, we should sit down in despair: but having such a High-Priest that is passed into the heavens for us, we may come boldly to the throne of grace, assured of obtaining mercy, and of finding grace to help us in the time of need.
Further, we behold him also as a fountain of all spiritual blessings. “It hath pleased the Father that in Christ should all fulness dwell. Whatever we want, whether wisdom, or righteousness, or strength, there is a fulness of it all in him; and we may say, “In the Lord have I righteousness and strengths.” What an unspeakable consolation must this be to those who feel their emptiness and poverty! What blessed confidence does it bring into the soul, when, under a full conviction that we have not in ourselves a sufficiency even to think a good thought, we are enabled to say, “I can do all things through Christ, who strengtheneth me!”
In these views “Christ is so precious to those who believe in him,” that they “account all things but loss and dung in comparison of the knowledge of him.”]
It will not be unprofitable to consider,
II. In what manner we are to “wait for” him—
In the precise sense in which this expression is used in the text, we can now only wait for his coming to judge the world. But there is a spiritual advent to the soul, which every believer is entitled to expect: for, as Christ said to his Disciples, “I will not leave you comfortless; I will come unto you; so he says to every obedient follower, “I will come unto you, and make my abode with youz.” This advent therefore we are entitled to expect: and we should wait for it,
1. In a renunciation of all other comforters—
[The ungodly, in their troubles, go, like the Jews of old, to the creature for help and comfort: the worldling, to his business; the voluptuary, to his indulgences; the man of gaiety, to his sports; and the formalist, to his duties. They all “forsake the fountain of living waters, and hew out to themselves cisterns, broken cisterns that can hold no water.” But we must go to Him, who invites the weary and heavyladen, and gives them assurances of restc. The language of our hearts must be, “Lord, to whom shall we go? Whom have we in heaven but thee? and there is none upon earth that we desire besides theee.” “None else shall save us; for in thee, even in thee alone, the fatherless findeth mercy.”]
2. In a firm persuasion of his all-sufficiency—
[We shall in vain hope for comfort in Christ, if we doubt either his power or his willingness to save us. “If our faith be wavering, we shall receive nothing of the Lord.” We should not therefore come to Christ, saying, “Lord, if thou canst do any thing for us, interpose and help ush;” but, “Lord, I know that with thee all things are possible:” thy blood can cleanse from the deepest guiltk; thy grace can vanquish the most deep-rooted lusts; and one glimpse of thy countenance can turn all my sorrows into joym. “Having thee, though possessed of nothing else, I possess all things.” What a holy glorying would such views of Christ introduce into the soul, even if its distresses were ever so accumulated! Surely, our consolations should abound not only above, but also in proportion to, our heaviest afflictionsp.]
3. In an assured expectation of his promised advent—
[That he has promised to come to the souls of his afflicted people has been before shewn. Indeed a very principal end of his heavenly mission was, “to comfort them that mourn in Zion, and to appoint unto them beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness.” Will he then relinquish the work he has undertaken? Will he violate his own engagements? “Is he a man, that he should lie, or the Son of Man, that he should repent?” Let us not then listen to the suggestions of unbelief and impatience: but rather obey the voice of the prophet, who says, “Though the vision tarry, wait for it; for in due time it shall come and shall not tarrys.”]
Our IMPROVEMENT of this subject shall be,
1. In a way of inquiry—
[What do we make the ground of our consolation? We see what is supremely and exclusively the consolation of Israel. O that our regard to Christ may testify for us, that we belong to the true Israel!]
2. In a way of encouragement—
[Consolation implies some previous trouble. Now, trouble, if not of a temporal, yet certainly of a spiritual kind, we must all feel. Let us acquaint ourselves with Christ, and we shall never be at a loss for comfort. Let us live nigh to him, and we may defy all the powers of earth and hell.]
MCCCCLXXVII
TESTIMONY BORNE TO JESUS IN THE TEMPLE
Luke 2:28–32.
Then took he him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel.
WHILST we are noticing, as they arise, the various steps of our Saviour’s humiliation, we shall have repeated occasions to observe, how carefully God has guarded us against the unfavourable impressions which we might otherwise have received from them. At no season was the Divine interposition more remarkable than at our Saviour’s birth. The circumstances that attended it were as humiliating as could well be conceived; for he was born in a stable, and laid in a manger. But the descent of angels from heaven to announce and celebrate his advent, was more than sufficient to counterbalance the effect, which the meanness of his appearance might produce. Thus it was also when he was presented to the Lord by his parents, at the time of his mother’s purification in the temple. He was presented in order to be redeemed, as all other first-born children were; as though his life had been forfeited, as well as theirs. But, as a counterpoise to this, an aged saint, to whom it had been promised that he should not die till he had seen the Messiah, was warned by an express revelation from above to go into the temple for that purpose. Whilst he was there, the child was brought thither by his parents; and this holy man was inspired to distinguish his person, and to proclaim his character. His language on this occasion is very instructive: it shews us,
I. What views we should have of Christ—
We have no reason to think that in his outward appearance the infant Jesus was at all different from others. But this aged saint, on taking him up in his arms, announced him,
1. As the divinely-appointed Saviour—
[It was to God the Father that this holy man addressed his devout acknowledgments, and said, “Mine eyes have seen thy Salvation.” We must never forget, that the Father is the fountain, from whence the streams of salvation flow. HE is “the giver of every good and perfect gift;” and the gift of his dear Son to a ruined world was altogether the fruit of his love. “HE prepared for him a body.” HE qualified him for his office by an immeasurable communication of the Holy Spirit. HE upheld him in the execution of his work, protected and preserved him till his hour was come, and enabled him to persevere till he could say, “It is finished.”
Moreover the Father himself bore testimony to him under that character. Thrice, by an audible voice from heaven, did he point him out to the world in that view; “This is that my beloved Son, in whom I am well pleased: hear him.” He constrained angels (both good and bad), and men (enemies as well as friends), to unite their testimony with his. In raising up Jesus from the dead, he declared also with irresistible evidence, that Jesus was his Son; and that what he had done for the salvation of the world, was accepted in our behalf. The Apostles, whom he sent forth to instruct the world, were everywhere to bear this testimony, that the “Father had sent his Son to be the Saviour of the world:” and the Holy Ghost was poured out upon thousands, both in his gracious influences and miraculous powers, in order to confirm their word.
In a word, our blessed Lord himself always spake of himself as sent by the Father to perform His will; and therefore, whilst we thankfully acknowledge the readiness with which Jesus undertook our cause, we must always regard him as God’s salvation, commissioned by him for that purpose, accepted by him in that capacity, and proclaimed by him for that end.]
2. As the universal Saviour—
[The immediate and primary objects of the Messiah’s attention were, (as our Lord himself informs us,) “the lost sheep of the House of Israel” And, after his resurrection, he gave especial commandment, that his Apostles, who were commissioned to preach the Gospel to all nations, should make the first offers of salvation to the Jews, even in that very city where he had so recently been condemned to death, and to that very people who had imbrued their hands in his blood. Accordingly we find that the Apostles forbore to preach unto the Gentiles, till the Jews had obstinately rejected their testimony, and poured contempt upon the proffered salvationc.
But the ultimate design of God was to give salvation to the world at large. If the Jews were to have the peculiar glory of giving birth to the Saviour, and of having the Gospel first ministered to them, they were not to engross all the benefits of his mission. The Gentiles, who sat in darkness and the shadow of death, were to behold his light, and to be guided by him into the paths of peace. Wherever there is a fallen child of Adam, there is a person for whom Christ came into the world, and to whom the Gospel, if thankfully accepted, shall become the power of God unto salvation. We are of Gentile extraction, and to us are the blessings of salvation offered: nor should we ever name the name of Christ, without feeling our obligations to him, and glorying in him as “all our salvation and all our desire.”
These two points which we have noticed in the text, as distinguishing the character of the Saviour, are united by the prophet; who represents the Father as addressing his Son in these memorable terms: “It is a light thing that thou shouldest be my servant, to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be MY salvation unto the ends of the earth.”]
That these views are not merely of a speculative nature, will be evident, whilst we notice,
II. The blessed effects of them upon a dying hour—
That the aged saint was in a measure affected, as Jacob was at the sight of his beloved Joseph, we may very well concede: but still there was a difference between the two cases, corresponding with the difference between the objects seen: the one was affected as a parent, at the sight of a long-lamented son; the other, as a believer, at the sight of him on whom all his hopes, and the hopes of a ruined world, were built. The fact is, that a sight of Christ in his true character has now, and at all times, the very same effect. The mere circumstance of beholding his bodily presence, or of taking him up into one’s arms, would never reconcile one to the thoughts of death: but the beholding of him as the Author and Procurer of salvation, (as we may do by faith,) will universally,
1. Divest death of its terrors—
[That which makes death terrible, is sin. We know in our minds that sin is hateful unto God, and that he has denounced his heavy judgments against it: and consequently whilst that continues unrepented of, we cannot but feel a secret dread of God’s tribunal, and of the sentence that shall be passed upon us. But, if we have “by faith seen him, who is invisible,” if we have embraced in our hearts the Lord Jesus, and relied upon him as the appointed Saviour of the world, what have we to fear? “Our iniquity is forgiven, and our sin is covered:” by “believing in Jesus, we are justified from all things;” even “sins of a crimson dye are made white as snow.” The sting of death therefore is drawn; and we may adopt the language of the Apostle, “The sting of death is sin; and the strength of sin is the law: but thanks be to God who giveth us the victory through our Lord Jesus Christ!”
It is true, that many, who are ignorant of Christ, are enabled to brave death on a field of battle, and even to look forward to it with composure in its more gradual approaches. But in both cases they either put away the thought of God’s judgment altogether, or deceive themselves with the idea that they are prepared to meet it. Let them only be undeceived respecting the state of their own souls, and the state to which alone the promises of salvation are attached, and the most stout-hearted man in the universe will tremble: and it is uniformly found, that those persons who most appear to disregard death, are most averse to hear of it, or to reflect on its consequences on the souls of men. It is the knowledge of Christ only that affords a Scriptural hope of acceptance with God; and therefore it is that alone which will enable us to view with comfort the approach of death.]
2. Make it an object of desire—
[St. Paul tells us that to whomsoever “it is Christ to live, it is also gain to die:” and he speaks of himself as “having a desire to depart and to be with Christ, which he considered as far better” than the happiest state he could enjoy on earth. Would we know what it was that made death so desirable to him? he tells us; “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me.” And in proportion as our views of Christ are clear, the same effects will follow: “We shall rejoice in hope of the glory of God.” Who can hear that prayer of Christ’s, “Father, I will that they whom thou hast given me may be with me, to behold that glory which thou hast given me;” who, I say, can hear this, and not long for its accomplishment? There may remain in us somewhat of a natural fear of dissolution; and a regard for our families may perhaps make us wish to prolong for a season our stay on earth: but when, like Stephen, we behold the Lord Jesus and the glories of the invisible world, we feel every other tie dissolved, and long to have “mortality swallowed up of life.” We are like persons in a foreign land, who, after having formed many friendships there, are loth to quit it; but, feeling the stronger attractions of their own family and country, relinquish present comforts, in the hope and prospect of others more sublime. This is represented as the state of all who have made any progress in the divine life; they are “looking for, and hasting to, the coming of the day of Christ.” Some may enjoy more of triumph in their end, and others less; but the testimony of David is found almost universally true, “Mark the perfect man, and behold the upright; for the end of that man is peaceh.”]
We may LEARN from hence,
1. In what manner we should approach God’s temple below—
[It is particularly noticed respecting this distinguished saint, that “he came by the Spirit into the temple.” Thus was his mind prepared for those manifestations of the Saviour which he there received. And what is the reason that we come up so often to the house of God without any benefit to our souls? Is it not that we come thither merely in a customary formal way, perhaps from no better motive than curiosity, and never pray to God for his Spirit to accompany us thither? We do not go up with enlarged expectations: we do not even think of having Christ revealed to our souls. But why do we not expect to see Christ there? Has he not said, “Lo, I am with you alway, even to the end of the world?” And is not this the particular direction of God to his ministers, “Say ye to the daughter of Zion, Behold, thy salvation cometh?” Know then, brethren, that, though you cannot see Christ in the flesh, you may by faith obtain a far brighter view of him than that holy man enjoyed who embraced him in his arms: and if you would have such manifestations of him to your souls in the house of God, you must pray to God for his Spirit to accompany you to his house, and take away the veil from your hearts. “Be not straitened in yourselves, and you shall not be straitened in your God:” only come hungering and thirsting after Christ, and you shall never be “sent empty away.”]
2. In what way we may secure admission into his temple above—
[There is one great preparation for an entrance into heaven, and that is, a sight of Christ by faith. “This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent.” Without the knowledge of Christ no man can behold the face of God in peace. “There is no other foundation whereon any man can build,” “nor any other name whereby any man can be saved.” It was this which saved those who looked forward to him before his advent; and it is this which alone saves any since his advent. O that we duly considered this! How diligently should we then inquire, What are my views of Christ? How am I affected with them? Do they lead me to cast myself upon him? Do they enable me to rejoice in him? Do I under the influence of them look forward to the period of my dissolution as that which will introduce me to his more immediate presence, and to the consummation of all my hopes? Brethren, rest not in a mere nominal profession; be not content with calling Christ, Lord, Lord; but seek such views of him as shall transform you into his image, and make you meet for his glory.]
MCCCCLXXVIII
THE ENDS AND EFFECTS OF CHRIST’S EXHIBITION TO THE WOULD
Luke 2:34, 35.
Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
THE ways of God are deep and unsearchable. The richest displays of his love have been often accompanied with the heaviest afflictions. The honour bestowed on Paul was the forerunner of great sufferings. Thus the Virgin’s distinguished privilege of bringing the Son of God into the world was a prelude to the severest anguish to her soul. Even the gift of the Messiah himself, while it saves some, is the occasion of a more dreadful condemnation to others. It was foretold, that, as this was one end, so it would also be an effect, of Christ’s mission.
I. The remote ends of Christ’s exhibition to the world—
God has on the whole consulted his creatures’ good as well as his own glory; but he will not effect the happiness of every individual.
The “fall of many” was one end of Christ’s coming—
[His appearance was contrary to the carnal expectations of the Jews. Hence he became a stumbling-block to almost the whole nation. It had been plainly foretold that he should be so. This prophecy is frequently quoted by the inspired writersb. Our Lord himself expressly refers to it. He elsewhere confirms the declaration contained in itd.]
The coming of Christ actually produced this effect—
[Many took offence at him. Thus they became more wicked than they would otherwise have been. Thus also they perished with a more aggravated condemnationg.]
But this was by no means the chief end.