John 1:18.

John 1:18.

MDLXXXIV

CHRIST’S ADDRESS TO THE WOMEN WHO LAMENTED HIM

  Luke 23:27–31.

And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For if they do these things in a green tree, what shall be done in the dry?

ON a cursory view of the subject, it might be thought, that the enemies of Jesus, after having secured their chief object, began to relent; since, instead of obliging him in his debilitated state to bear his cross to the place of execution, (as was customary on such occasions,) they compelled another person to carry it for him. This however was only an additional instance of their malignity. They saw that, in consequence of his watching, and fasting, and diversified sufferings, he was ready to faint; and they began to fear, that he would die before he should reach the place; and consequently that they would be deprived of the satisfaction of making him a public spectacle upon the cross. Hence they spared him this fatigue, that he might be the more capable of suffering all the other miseries which they were about to inflict upon him. Far different was the disposition of Jesus towards them. This short interval he improved for the good of those who were around him. He saw many, and especially some women, making bitter lamentation on his account: and these he exhorted not to weep on his account, but on account of themselves and their children; since the evils reserved for them were both in extent and duration far more terrible than those which he now experienced.

In discoursing upon his words to them, we shall,

  I.      Explain his counsel—

[It is possible, that some of those whom he addressed were moved to pity him merely from a natural sense of humanity; whilst others were influenced both by faith and love. At all events, we are sure that he did not mean to forbid the exercise of sympathy and compassion; since it was his desire that these amiable qualities should characterize his followers in all ages. Love, in all its branches, was not only enjoined by him, but was distinguished by him as his commandment, which he imposed on all who professed themselves his Disciples: from whence St. Paul calls it “the law of Christ;” “bear ye one another’s burdens, and so fulfil the law of Christ.”

The prohibition was rather of a comparative kind; similar to that expression of the Prophet, “I will have mercy, and not sacrifice;” where sacrifice is not intended to be prohibited, but only to give way, when it should stand in competition with the exercise of mercy.

In this view there was abundant reason for the counsel which Christ now gave them. With respect to himself, they had no such great occasion to weep, because his sufferings were altogether voluntary: they were also now very near their termination; and they would issue both in his own exaltation to the right hand of God, and in the salvation of a ruined world. Hence, if rightly considered, his afflictions, though so exceeding grievous, were grounds rather of gratitude and joy than of regret and sorrow. But the afflictions which in due time would come on them, would be such as had not existed from the foundation of the world, nor ever would be equalled to the end of time. Happy as the Jewish women accounted themselves in having children, they would then congratulate “the barren:” and, desirous as men naturally are of life, they would wish even “rocks and mountains to fall upon them,” to put them out of their misery.

This prediction our blessed Lord confirms by a kind of proverb, in which he appeals to the very judgment of those whom he addressed: ‘You see,’ says he, ‘what they are doing to me, who have never given any just occasion of offence: judge then what shall be done to them, when they have filled up the measure of their iniquities, and rendered themselves, like dry wood, proper fuel for the wrath of God?’

These then were the subjects to which he endeavoured to turn their minds, not so much for the purpose of augmenting their sorrow, as of giving it a right direction, and rendering it subservient to their eternal good; for, in proportion as they anticipated the judgments that awaited that wicked generation, they would become penitent themselves, and encourage penitence in others; and thus become instrumental in saving some who were now hardened in their iniquities.]

Having thus explained our Lord’s counsel to the lamenting women, we proceed to,

  II.      Engraft some further counsel upon it—

We might draw your attention to the example of Christ, who even in this hour of his deepest sorrows forgot, as it were, his own personal concerns, and was mindful only of the concerns of others. But we shall rather keep in view the subject-matter of his address: in reference to which we would say,

  1.      Get your hearts impressed with the sufferings of Christ—

[We have before observed, that our Lord did not mean to forbid this, but only to recommend in preference some other considerations, which, under their circumstances, were of more importance. It is true, that under any circumstances, the being affected with the relation of our Lord’s sufferings, just in the same way that we should be with any tragical story, will be of little avail. It is not such an impression therefore that we are anxious to produce. We wish you to consider, what was the end of those sufferings; and to behold in them, as in a mirror, your desert and danger, your hope and deliverance. Yes; you will do well to contemplate them in this view, till you weep and smite upon your breasts with even greater anguish than his compassionate attendants ever felt. This is the duty of every one amongst us; according to that declaration of the Prophet, “They shall look on him whom they pierced, and shall mourn as one mourneth for his only son, and be in bitterness as one that is in bitterness for his first-born.” Indeed, to attain this state of mind, should be the greatest object of our lives; since without it we can have no interest in him; and with it we can never perish. A humble, contrite, and believing view of Christ will infallibly transform us into his image, and bring us to the possession of his glory.]

  2.      Contemplate the probable issue of sin, even in this life—

[It is in the future world that sin will receive its full reward. But it not unfrequently receives a tremendous recompence even here. How many have their health impaired, their fortunes injured, their reputation blasted, and their peace destroyed, by their own folly and wickedness! How many mothers have lived to see the child, which they once fondled with the tenderest affection, become a source of unutterable grief: insomuch that they have envied the wombs that never bare! And how many have so embittered their lives, that they have wished for death, and would have been glad to have a rock or mountain to crush them to atoms! There is not a town, or scarcely a village, that will not afford some instances of persons, who, from having ruined their health, their reputation, their fortune, or their peace, do not wish that they had never been born. What is it that makes suicide so common? You will almost invariably trace it to this source: the person’s sins have made him so miserable, that life itself is become a burthen to him: so true is that repeated declaration of the prophet, “The wicked are like the troubled sea, when it cannot rest; whose waters cast up mire and dirt: there is no peace, saith God, to the wicked.”

Such are the means by which God often punishes sin in this life. Not unfrequently it happens that the partners of our guilt are made the instruments of our punishment. Thus, in the history before us, the Romans were employed by the Jews in putting Jesus to death; and they were afterwards employed by God in punishing that whole nation, to an extent unparalleled in the annals of the world. Thus also it is often found, that those who have administered to our fraudulent gains or licentious pleasures, are the very persons through whom God visits our iniquity upon us.

Let then the connexion between sin and misery be considered: and learn, that in holiness alone is pleasure to be found without alloy.]

  3.      Look forward with awe to the future judgment—

[If the Jewish matrons were bidden to weep for themselves and their children, on account of the calamities that should be endured in the siege of Jerusalem, much more may every thoughtful person weep in the prospect of that day, when all shall stand at the judgment-seat of Christ. Then shall every man be recompensed according to his works. How they who have made light of sin in this world will feel in that day, we are informed by God himself; who assures us, that sinners of every rank, from the highest to the lowest, will “cry to the rocks to fall upon them, and the hills to cover them from the wrath of the Lamb.” The inference which our Lord draws from his own sufferings, in reference to the Jewish nation, may with equal propriety be drawn from his people’s sufferings in reference to the world at large. They are, in their measure, persecuted like him; and “if these things be done in the green tree, what shall be done in the dry?” “If judgment begin at the house of God,” says the Apostle, “what must the end be of them that obey not the Gospel of God?” If those who are comparatively as “a green tree” are afflicted by God for the purging of their sins, what must not they expect, who, like “a dry tree,” are prepared for the punishment of their sins? Doubtless their misery will be inconceivably great, insomuch that they will curse their very existence, and wish that by any means they could bring it to a termination.

Brethren, know assuredly, that that day will come; and that repentance then will be too late. Then, not they only who crucified the Lord Jesus must give account of themselves to God, but those also who have “crucified him afresh” by continuing in sin. Prepare ye then for that great account; and beg of God, that “when he shall appear, ye may be found of him in peace, without spot and blamelessl.”]

MDLXXXV

THE GREEN AND DRY TREE

             Luke 23:31.

If they do these things in the green tree, what shall be done in the dry?

THE Jews, at this day, know not how to account for the judgments that are upon them. But we can tell them the true reason: it is for the murder of their Messiah. Whilst yet they were in the commission of that act, it was foretold by Jesus himself, that they, even their whole nation, should endure such tribulation as had not been experienced by any people from the beginning of the world; nor ever should again be, as long as the world shall stand. He was now, at this time, bearing his cross to the place of crucifixion. And, though the nation at large were gratified at the miseries inflicted on him, there were some whose hearts were tender and compassionate, and who greatly “bewailed and lamented him.” These, however, he exhorted to weep, not for him, but for themselves and for their children; since the days were coming, when they who accounted barrenness so great a calamity, should congratulate themselves upon it; and when, to be crushed to death under rocks and mountains, instead of being dreaded, should be coveted as a blessing.” His own sufferings were indeed great: but, says he, “If these things be done in the green tree, what shall be done in the dry?”

Under this proverbial expression he conveyed,

  I.      A prophetic intimation to that peculiar people.—

They were now committing a greater sin than had ever yet been committed on the face of the earth—

[All other sins were light in comparison of this. Nothing had he done among them, but good. Not one amongst them could lay any sin to his charge. His very judge proclaimed his innocence. Yet did they, even the whole nation, rise against him, to put him to death: and when, by reason of their subjection to the Romans, they were unable to gratify their malice to the extent they wished, they delivered him up to the Roman governor, and, by their importunities and threats, compelled him to put him to death. In executing this sentence, they loaded him with every species of indignity, and strove by all possible means to aggravate his sufferings to the uttermost. Hence it may be said of him, “Never was sorrow like unto his sorrow.”]

And for this they were doomed to suffer a heavier punishment than had ever been inflicted on any other nation under heaven—

[They were thus ripening themselves for vengeance, which was soon to come upon them to the uttermost. And it was to be inflicted by the instrumentality of that very people by whom they were now wreaking their vengeance upon him. They had proposed to put Jesus to death, “lest the Romans should come and take away their place and nation.” And God awarded to them, as their punishment, that very judgment which they had sought to avert. Into the hands of the Romans he delivered them; and not less than one million one hundred thousand of them were slain in the siege: the rest were carried captive, or sold for slaves: and from that day to this have their afflictions been continued, with a severity which has marked, in a peculiar manner, the wrath of Almighty God against them. To this hour are they “a reproach, and a hissing,” in every quarter of the globe. So that in them is the text fully verified. We have seen what was done in the green tree; and we now see what has been done, and is even yet doing, in the dry.]

But, in these words we may yet further see,

  II.      A solemn warning to all mankind—

All are fitly compared to “a dry tree”—

[A tree which is dead draws no moisture from the ground; nor does it derive any benefit from the sun and rain. The heavenly influences which nourish and strengthen living trees, serve but to prepare the dead trees as fuel for the fire. What a striking picture does this give us of the Christian world! All who call themselves Christians are planted on the same ground. But the great mass of them are dead. Though, by profession, standing on Christ, and rooted in him, they receive from him no communications of grace or peace. The ordinances which enrich others, impart no blessing to these; but rather tend to render them more dead, and more meet for the fire that shall consume them. Years pass away, and no change, but for the worse, is wrought upon them: so that the very attempt to make them fruitful is altogether in vain.]

And what can be prepared for them?

[What but excision and the fire? They shall not always be left to cumber the ground thus. Look at every individual tree, and you shall see an axe already lying at the root, ready to inflict the fatal stroke, the moment that the expected order for it shall be issued. But, O who can conceive the fierceness of that fire which shall then consume it; or, rather, that shall ever prey upon it unconsumed; the fire itself being never quenched, nor the material that feeds it being ever wasted? In the green tree, the calamities were soon at an end: but to the dry tree, eternity itself shall be the duration of its torments. The things indeed which were done in Christ were inconceivably terrible, notwithstanding his perfect innocence: but, if they were so terrible in him, when sin was only imputed to him, what shall they be in those who are laden with iniquities, from their youth up even to their dying hour? Verily, no tongue can utter, no imagination can conceive, the miseries that await those who, in the midst of all the advantages of Gospel ministrations, continue dead in trespasses and sins.]

  Sufficient has been spoken for the explaining of the text, both in its prophetic import and its more general application. We may now give somewhat fuller scope to our observations, whilst we call you to NOTICE,

  1.      The double aspect in which our Lord’s sufferings should be viewed—

[We ought to view them as an atonement to God, and as an exemplar to man. As an atonement to God, we delight to contemplate them; seeing that they are “a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world.” Behold him, brethren, bearing his cross to Calvary, and there exhibited, a naked bloody spectacle, to angels and to men: behold him, I say, and bear in mind that he is a victim dying under the load of your sins, and effecting reconciliation for you with your offended God — — —

At the same time we must not forget, that, as an exemplar, he shews to us what is the desert of sin, and what must infallibly overtake the impenitent and unbelieving sinner. Hear him, under the depths of dereliction, crying, “My God, my God! why hast thou forsaken me?” and see him dying under the wrath of God, who for our sakes “was pleased to bruise him:” and know that such hidings of God’s face, and such endurance of his wrath, must be the everlasting portion of all who die in their sins. Yes, these things, which in the green tree were done for a season, shall be done in the dry, to all eternity — — —

Never shall we have a just view of the Saviour’s sufferings, unless these widely-different considerations be combined.]

  2.      The double operation which they should have upon our minds—

[Hope and fear should both be called forth into united and harmonious exercise. Need I say, that hope should be generated in our souls? There is no other ground of hope for any child of man; nor any reason for despondency to the vilest sinner upon earth. What cannot those sufferings expiate? and for what can they not prevail to obtain pardon? Not even the sin against the Holy Ghost is excepted on account of its enormity, but because, in its very essence, it contains a contempt of this all-sufficient remedy. I hesitate not to say, that that very blood which was then shed on Calvary will cleanse from all sin, even from the sin of shedding it. Lift up your eyes to Him, then, upon the cross, my brethren; and you shall, though your views be very indistinct, experience, like the wounded Israelites at the extremity of the camp, a healing efficacy to your souls — — —

Yet I would have you fear: for if God spared not his own Son, when sin lay upon him only by imputation, be assured he will not spare those who hold fast their iniquities in impenitence and unbelief. If God was a consuming fire to the green tree, be assured that he will be so likewise to the dry. To all, then, I say, “Fear and tremble before the God of heaven; and lose not one hour in seeking reconciliation with him through the Son of his love” — — —]

MDLXXXVI

CHRIST INTERCEDING FOR HIS ENEMIES

             Luke 23:34.

Then said Jesus, Father, forgive them; for they know not what they do.

AS one of the most essential qualifications for a due discharge of the priesthood was, a disposition to “commiserate those who were ignorant and out of the way,” so it was the express office of the priest to “offer sacrifices for the errors of the people.” Our blessed Lord, who was our great High-Priest, shewed himself on all occasions, but more especially in the instance before us, abundantly qualified for the office he had undertaken; and, in the very hour that he offered himself a sacrifice for sin, he particularly pleaded the cause of those who ignorantly “crucified him as a malefactor.”

In discoursing on his words we shall shew,

  I.      In what respects ignorance extenuates the guilt of rejecting Christ—

There doubtless have been instances wherein men have known the Gospel, and yet refused subjection to it—

[The sin against the Holy Ghost seems evidently to include in it a wilful, deliberate, and contemptuous rejection of Christ in opposition to the clearest convictions of our own minds; and there is every reason to believe that this sin has often been committed: many also have “sinned wilfully after they had received the knowledge of the truth,” and have so “fallen away, as never afterwards to be renewed unto repentancee:” from whence it is evident that all contempt of the Gospel does not proceed from ignorance.]

Yet, generally speaking, a rejection of Christ arises from an ignorance of his true character—

[This was certainly the case with respect to those who crucified our Lord: the prejudices of their education, together with the mean appearance of our Lord, blinded their eyes, so that they knew not how to acknowledge him as their Messiah. This our Lord himself confessed; St. Peter also declared the sameg; and St. Paul expressly says that, “if they had known him, they would not have crucified the Lord of glory.”

And is it not the same with respect to us? Would the profane person scoff at the followers of the blessed Jesus, or neglect to seek an interest in him, if he knew what a gracious, merciful, loving, and adorable Being he despised? Or would the self-righteous moralist feel such reluctance to submit to the Gospel, if he had any just conceptions of the suitableness and excellency of that salvation which it offered to him? Surely, however this might happen on some occasions, we cannot conceive that it should be a general, or even a common, practice.]

This view of men’s conduct certainly extenuates their guilt in rejecting Christ—

[We must not imagine that ignorance is a sufficient excuse for sin: for the very petition in the text intimates that, notwithstanding the murderers of Christ knew not what they did, they contracted guilt, and needed forgiveness: and in other passages of Scripture it is said, that men perish for lack of knowledge; that “Christ will take vengeance on them” for their ignorancel; and that “he who formed them will shew them no favour.”

But though ignorance cannot remove, it certainly extenuates, our guilt. The more opportunities of information any persons had, the more guilt they contracted in rejecting the truth; on which account our Lord’s hearers were altogether inexcusable, and were involved in deeper guilt than even Sodom and Gomorrhao. On the other hand, the less light any one had in his mind, the less was the malignity of his offence. St. Paul tells us that this was, in a measure, the ground of his obtaining mercy; for that, if he had persecuted Christ as he did, and at the same time been aware of what he was doing, he would have been almost beyond the reach of mercy. And we are informed that in the final judgment the sentence denounced against the impenitent and unbelieving, will be proportioned to the light and knowledge against which they had sinned; “the servant that knew not his Lord’s will, will be beaten with few stripes, while he who knowingly disobeyed it will be beaten with many stripes.”

The reason of this is evident; for an ignorant rejection of Christ will consist with a desire to please God: whereas that rejection of him that militates against the clear convictions of our own mind argues a rooted love of sin, and an inveterate hatred to God and his Christs. While therefore the latter is “a sin unto death,” and a sure forerunner of perditionu, the former may be repented of and forgiven.]

But, however true this statement may be, we cannot but admire,

  II.      The wonderful love of Christ in urging this plea on behalf of his murderers—

In contemplating this part of our subject, let us consider,

  1.      What his conduct was towards his murderers—

[Justly might he have aggravated the guilt of his murderers, and said, ‘These are they among whom I have wrought all my miracles; and multitudes of them have experienced my power to heal: yet this is the way in which they requite all my kindness: I desire therefore, O my Father, that thou wouldest vindicate my cause, and execute upon them some signal vengeance as thou hast on others, whose guilt was infinitely less than theirs. Let the earth open to swallow them up, or lightning descend from heaven to consume them, or fire and brimstone be rained down upon them, or an angel slay hundreds of thousands of them in an instant.’ He might at least have said, as the martyr Zechariah did in similar circumstances, “The Lord look upon it and requite it.” But instead of this, he prayed that they might be forgiven: he sought out the only extenuating circumstance that, could be thought of, and urged it as a plea on their behalf. This was a conduct truly astonishing, and worthy of an incarnate God.]

  2.      The wonderful love displayed in it—

[Suppose he had at such a time been praying for his friends, it would have argued most unbounded love; but to be praying for his enemies! to plead the cause of those who by their clamours had compelled his judge to deliver him up into their hands, and to be imploring the richest mercies for those who were loading him with all manner of insults and indignities! What love was this! that in the midst of his agonies he should lose all sense of the injuries he was receiving, and, without a murmuring or vindictive word, should occupy himself wholly about the welfare of his enemies, dreading nothing so much as their ruin, and desiring nothing so much as to have them partakers of his glory! Well might the Apostle call this, a “love that passeth knowledge.”]

  TO IMPROVE this subject, let us reflect,

  1.      How earnest we should be in seeking knowledge—

[Some might be ready to conclude that, if ignorance is an extenuation of guilt, it were safer and better to continue ignorant. But let us not mistake; it is not wilful ignorance that is to be considered in this view, but that ignorance which is unavoidable, or, at least, unintentional. Besides, ignorance is sure to keep us from Christ, and consequently to bring us into condemnation: and it will be a poor consolation to a damned soul that its guilt was not of the most aggravated kind. There is no way of escaping condemnation but by believing in Christ; and we cannot believe in him unless we know him: therefore we must seek divine instruction as the only means of everlasting salvation. This is the declaration of God himself: the Lord grant that we may ponder it in our minds, and be regulated by it in our lives!]

  2.      What encouragement we have to pray for mercy—

[Never were more atrocious sinners on the face on the earth that those for whom Christ prayed: nor was any prayer ever more signally answered than that he offered for them: for no less than three thousand of those very people were forgiven in an instant, and adopted into the family of God. It was in answer to that prayer that the very blood which they had profanely desired “to be upon themselves and upon their children” in a way of judgment, came upon them in a way of mercy, and cleansed them from the guilt of shedding it. Who then amongst us need despair of mercy? If Christ interceded so for persons in the very act of crucifying the Lord of glory, will he not intercede for mourning penitents? If he obtained mercy for those who rejected him, will he not much more for those who “desire to be found in him?” Let us not despond, but carry all our iniquities to him, that they may be cleansed by his atoning blood, and be forgiven through his prevailing intercession.]

  3.      What obligation lies upon us to forgive one another—

[The generality, when injured, are ready to search out every possible aggravation, in order to lower their adversary in the estimation of others, and to justify their own resentment against him. But how differently did Jesus act! Yet “he suffered for us, leaving us an example that we should follow his steps.” Let us then cultivate a forgiving spirit, yea, even towards those whose malice is most inveterate, and whose conduct towards us is most injurious. It was thus that Paul and Stephend trod in their Master’s steps: and thus must we, if we would find mercy at his hands in the day of judgment. The express command of Jesus to every one of us is, “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you.” And indeed, if we do not exercise this disposition, we cannot repeat the Lord’s Prayer without praying for our own damnationg. “Let us therefore be kind one to another, tender-hearted, forgiving one another, even as God for Christ’s sake hath forgiven us.]

MDLXXXVII

OUR LORD’S ANSWER TO THE PENITENT THIEF

  Luke 23:42, 43.

And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise.

THE history of Christ in every view is replete with wonders: in every part of it we trace a mixture of dignity and debasement. When he lay in a manger, the Wise Men were conducted to him by a star: when he was tempted by the devil, an angel ministered unto him: he was now dying as a malefactor, and “crucified through weakness,” yet did he, in answer to the Thief’s petition, assert his power to save.

  I.      The Thief’s petition first requires our attention—

This petition, if duly considered, will appear very remarkable—

It implied an acknowledgment of our Lord’s dignity—

[Our Lord had often asserted himself to be a king. For this he was accusedb, mocked, condemnedd, crucified: yet then did the malefactor acknowledge him as a king. He beheld him on the cross as though he had seen him upon his throne: he proclaimed him Sovereign of the invisible world. His petition in this view was stronger than any assertion could be.]

It implied further an affiance in his mercy—

[Often had our Lord been entreated to heal disorders of the body; but rarely had any made application to him on behalf of their souls. The Thief, however, offered his petition only for spiritual blessingsg: and for the obtaining of mercy he relied simply on the grace of Christ. Nor did he express a doubt of Christ’s power or willingness to save. Yet was his affiance tempered with the deepest humilityi.]

What acceptance he met with will appear from considering,

  II.      Our Lord’s answer—

Our Lord had never refused those who came to him for bodily cures: he now testified the same readiness to relieve spiritual wants—

In his answer he displayed the freeness of his grace—

[He granted the Thief’s petition without a moment’s hesitation. He conferred the desired blessing without up-braidingl.” He bestowed his mercy without prescribing any conditions. Thus did he exemplify what he had commanded his prophet to proclaimn.]

He also manifested the fulness of his grace—

[Often has God bestowed more than his people have desired. Here our Lord infinitely exceeds the Thief’s request. He promises, not a remembrance merely, but converse “with himself.” This converse too shall be enjoyed, not on earth, but “in Paradisep.” It shall moreover be enjoyed by him “that very day. Of all this he assures the Thief in the most solemn manner. What must now have been the feelings of the pardoned criminal! What a comment does this afford us on God’s gracious declaration—!]

  To guard this subject against abuse, we must suggest a CAUTION—

[Some may take occasion from it to defer their repentance: but it does not afford any just ground for such conduct. The case was singular as it respects both Christ, and the Thiefu. It is extreme folly, therefore, to reject the present overtures of mercy in expectation of such a miraculous conversion at the last.]

  Nevertheless we may derive from this history much ENCOURAGEMENT—

[It forbids any, however long or heinously they may have sinned, to despair. It points out the simple way in which we may attain salvation. The substance of our Lord’s answer is applicable to every penitent. Such joy is offered to all: let all seek it in the same wayy.]

MDLXXXVIII

THE EFFECT OF CHRIST’S DEATH ON THE BEHOLDERS

  Luke 23:47, 48.

Now when the Centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.

RAPID are the revolutions of the human mind: like the sea, it is easily agitated by every gust of wind, and driven with violence in whatever direction it may happen to be impelled. God has given us reason to guide us and to keep us fixed to our purpose; but we are slaves to passion, and yield ourselves willing instruments of all who have skill and inclination to move us. We have a striking instance of this fluctuating disposition in the Jewish populace: they had been so impressed with the wonders which Jesus had wrought in confirmation of his divine mission, that they all followed him with acclamations and hosannahs into Jerusalem: but by the artifices of the chief priests and rulers, they were, in the space of three days, made as clamorous against him, all of them demanding, as with one voice, that he should be crucified. Scarcely however had they prevailed, but another change took place in their minds; and they were as sorry at seeing what they had accomplished, as they had just before been eager to accomplish it.

Let us consider,

  I.      The effects which Christ’s death produced on the beholders—

The execution of criminals is of itself calculated to impress the mind with pity for the sufferers, and to evince the evil of those crimes for which they suffer: but the crucifixion of our Lord drew the attention of the spectators to their own state, and led them to contemplate their own guilt and danger in being accessary to it. Observe the effect it produced,

  1.      On the multitude—

[The chief priests and rulers, it should seem, were not at all affected with it. Their envy, their pride, their resentment had taken too deep a root within them to suffer them to listen for a moment to the voice of conscience: but the multitude, who were mere instruments of their rage, began to consider what they had done. The three hours of darkness had given them time for reflection: the recollection of all that Christ had done for their nation, led them to consider what return they had now made him for all his unparalleled kindness; and the earthquake convinced them that they were in the hands of an angry God. Now therefore they began to express their regret and sorrow at having lent their aid to so cruel a deed, so wicked a conspiracy. Now they shewed that sin has a far different aspect when committed, from what it had previous to the commission of it. Even Judas, when he saw what was likely to be the consequence of his treachery, was filled with compunction, and would have gladly reversed the deed to which his covetousness had impelled him. So these now wished that they had not yielded to the instigations of their rulers, or suffered themselves to participate in so foul a crime — — — How far their repentance was genuine, we are not able to say: though we think it probable that numbers of them were amongst the converts on the day of Pentecost: but of this we are sure, that sin, of whatever kind, when once it is viewed aright, will cause us to “smite our breasts” with anguish, and to forsake the company of those who hold fast their transgressions: and that, if this effect be not produced upon us now, we shall “weep and wail and gnash our teeth” with unavailing sorrows to all eternity.]

  2.      On the Centurion—

[He, and those whom he commanded, had attended there, not so much from choice as from necessity: accordingly we find both in him and them a mind more open to conviction: for they, though heathens, became the advocates of HIM, whom his own nation had rejected and abhorred. The miraculous signs attendant on the death of Christ, together with the whole conduct of that righteous Sufferer, and the peculiar manner in which he resigned his life, evincing indisputably that it was not taken away from him, but that he surrendered it voluntarily into his Father’s hands; all this together convinced the Centurion, that Jesus was the very person whom he had professed himself to be. Hence, in the hearing of all around him, he exclaimed, “Certainly this was a righteous man,” “Truly this was the Son of God.” There were two grounds on which Jesus had been put to death; the one was, that he was a blasphemer, for making himself the Son of God; the other was, that he was a rebel against Cæsar, for making himself a king. In opposition to both of these accusations the Centurion affirms, that he was no rebel, but “a righteous man;” and that he was no blasphemer, but “the very Son of God.” Thus, whilst the Jews were pouring contempt on God, the Centurion “glorified him;” and, whilst they hardened their hearts against him, he and his fellow-soldiers “feared greatly.” What a blessed earnest was this of the conversion of the Gentiles! and what a reproof is this to us, who can hear of these transactions without any emotion, and neglect that Saviour whom he acknowledged! — — —]

From the effects of Christ’s death on the beholders, let us proceed to notice,

  II.      The reflections it suggests to us—

Amongst the numberless considerations which naturally arise from this subject, we will select such only as have not been anticipated under any other view of our Lord’s sufferings, and only two or three of them.

  OBSERVE then from hence,

  1.      That the best of causes may be violently opposed—

[If we were speaking to Jews, we should have need to prove the excellence of Christianity; but to a Christian assembly, it is scarcely necessary to prove that the cause of Christ is the best of all causes. We see in the Gospel the most stupendous display of God’s wisdom and love; a plan for the saving of a ruined world, and for restoring men to the Divine favour, through the mediation and intercession of God’s only-begotten Son. We see, or at least profess to see, how suited it is to our necessities, and how sufficient for our wants: and, if we are Christians indeed, we know by sweet experience that it is an inexhaustible source of peace and joy, of righteousness and true holiness. Yet with what vehemence was it opposed at its first establishment! Not all the wisdom and innocence of Jesus, nor all the benevolent miracles that he wrought, could disarm his enemies: though “it was without a cause that they hated him,” they hated him unto death. In like manner they persecuted unto death his chosen messengers, and myriads of his faithful people: yet, in the review of all which was done to stop the progress of his religion, we Christians do not hesitate to affirm that his cause was good; and whilst we execrate the memory of his opposers, we canonize his followers as saints and martyrs.

But what is the treatment which his cause meets with at this hour? Is there not the same hostility against it, though the exercise of that hostility is moderated by the laws under which we live? People indeed will pretend that the cause which they oppose, is not the cause of Christ; just as the Jews denied that they were opposing the cause of God, and even pretended to be actuated by zeal for God: but as they opposed the Holy Scriptures, so do modern persecutors; and in so doing they both fulfil the Scriptures, and unwittingly confirm the very truths they oppose. Whatever misrepresentations therefore men may adduce to vilify the truths and people of God, the religion of Christ is the same as it ever was; nor does the contempt poured upon it diminish in the least degree the respect in which it should be held. We must not think the worse of the Gospel because it is despised, but must weigh it in the balance of the sanctuary, and estimate it by its own intrinsic worth.]

  2.      That the cause of Christ will ultimately triumph—

[The chief priests and rulers congratulated themselves on their success, when they saw the despised Nazarene entombed. But behold, the breath had scarcely departed from his body before his triumphs began; so true is that saying of the Apostle, “He spoiled principalities and powers, and made a shew of them openly, triumphing over them on his cross.” The whole multitude who attended his crucifixion, smote their breasts with penitential sorrow; and the Centurion who presided at his execution, confessed him in the presence of his murderers! Thus early were the first-fruits of the Gospel reaped: and speedily afterwards followed an abundant harvest. The resurrection and ascension of Christ proved to his enemies how vain were all their efforts against him: and the descent of the Holy Spirit on the day of Pentecost gathered thousands to his standard in one day. From that time his religion spread throughout Judæa and the whole Roman empire; and we, at this distant place and period, are witnesses for him that his cause has triumphed, and that it shall finally prevail throughout all the earth. God had set the world at defiance; and had pronounced obedience to the Gospel to be the true wisdom of every man, of kings and governors, as well as of the lowest classes of society: and, agreeably to his predictions, “the stone which the builders disallowed, is become the head of the corner.” Let men then continue to oppose the Gospel as they will, it shall “run and be glorified, and fill the face of the whole earth with fruit:” it is a rock that defies all the power or policy of hell itself: and, as “all who fall upon it shall be broken, so, on whomsoever it shall fall, it will grind him to powder.”

Happy would it be if the enemies of Christ would avail themselves of the space allowed them for reflection, and would consider what an unequal contest they are endeavouring to maintain! They think that they are fighting against a few weak enthusiasts: but they are “fighting against God” himself, who, in the person of his Son, addresses them, “Saul, Saul, why persecutest thou ME?” The Lord grant that the admonition given on that occasion to that bitter persecutor, may be remembered by us all; “It is hard for thee to kick against the pricks!”]

  3.      That the proper effect of his death is to produce penitence and faith in all—

[We see the propriety of their conduct who smote their breasts, and publicly professed their faith in Christ: we even congratulate them in our minds on their speedy experience of such a blessed change. But was this conduct proper in them only? Is there no occasion for similar emotions amongst us? Perhaps, instead of opposing, we approve and profess the Gospel: but who amongst us has not opposed the establishment of Christ’s kingdom in his own heart? Though we did not unite with those who crucified him on Mount Calvary, have we not “crucified him afresh,” by continuing in sin? Truly there is even more cause for us to “smite our breasts,” than there was for that multitude to do so: for they sinned “through ignorance;” “they knew not what they did:” but we sin against light and knowledge, yea, against our own most solemn vows of allegiance to him. The smallest knowledge of our own hearts will furnish us with a catalogue of sins that we have committed against him, a catalogue that would reach up to heaven. This then I say; let us imitate the penitent multitude and the believing Centurion: and in this especially let us imitate them, in not moving from the place where we are, without first abasing ourselves before God for the guilt we have contracted, and looking unto Jesus for the expiation of it. Doubtless the change that took place in them, was wrought by the agency of the Holy Spirit, whose office is “to glorify Christ, and to take of the things that are his, and shew them unto us.” That Spirit is promised “to us, and to all that are afar off, even as many as the Lord our God shall call.” Let us then pray for the influences of that same Spirit upon our hearts; that, through his powerful operations, we may “look on him whom we have pierced, and mourn, and be in bitterness, as one that is in bitterness for his first-born.”]

MDLXXXIX

THE NECESSITY OF CHRIST’S SUFFERINGS AND EXALTATION

             Luke 24:26.

Ought not Christ to have suffered these things, and to enter into his glory?

AN ignorance of the Scriptures is far more injurious to us than we are apt to imagine; for it lies at the root of all our errors both in faith and practice. The infidels of old denied the doctrine of the resurrection, “not knowing the Scriptures or the power of God.” The Jewish rulers crucified their Messiah, because they were ignorant of the character in which, according to the Scriptures, he was to appear; and thus they unwittingly fulfilled the very Scriptures which they professed to reverence. The Disciples of our Lord himself were confounded at the death of their Master, and averse to credit the reports of his resurrection, because “they knew not the Scriptures that he must rise again.” Our blessed Lord, after his resurrection, joined two of them in their way to Emmaus; and when he found how ignorant and incredulous they were, he reproved them; and, to convince them that “the Messiah ought to have suffered the very things which he had suffered, and in that way to enter into his glory,” he expounded to them the principal prophecies relating to those events.

His appeal to them on that occasion leads us to consider,

  I.      The necessity of Christ’s sufferings unto death—

There was no necessity for Christ to undertake the redemption of man; but, supposing him to have under-taken it, then there was a necessity for his sufferings unto death;

  1.      To fulfil the Scriptures—

[The death of Christ had been exhibited in types from the very beginning: all the sacrifices offered by Adam, Abel, Noah, and the Jews themselves, marked out a suffering Messiah. The same also was declared in many express prophecies. Not to mention the intimation of it given in the first prophecy, nothing could be more plain than the declarations of Isaiah on this subject: it seems perfectly astonishing to us, that people professing to regard his writings as prophecies of the Messiah, should ever make the crucifixion of Christ a stumbling-block, or account the doctrine of his cross foolishness. How decisive too is the testimony of Daniel; as is that also of Zechariahd! But besides these general testimonies, there are particular intimations respecting all the most minute circumstances of his death; the collective view of which forms a body of evidence that is altogether irresistible.

But how could these be fulfilled if Jesus should not suffer? they must all be rendered null and void, and the veracity of the inspired writers, yea, of Him also who inspired them, must be for ever impeached.]

  2.      To answer the ends of his mission—

[For what did Jesus come into the world? Was it not to bear the sins of men in his own body, and, by rendering satisfaction to God, to make the exercise of mercy compatible with the rights of truth and justice? But how were these ends to be attained? The obedience of Jesus, however perfect, could not answer these ends. The law denounced death against the transgressor: and death must be inflicted on him, or on his surety. If therefore Jesus was to be a surety for man, he must undergo death; he must bear that which man should have borne: nothing but this could satisfy the demands of the law: and if man were saved without the death of his Surety, the whole authority of the law must be cancelled, and the Law-giver himself be dishonoured in the sight of all his creatures. We grant, for argument’s sake, that the mercy of God would be magnified in such a way of pardoning transgression: but then what regard would he shew for the rights of justice? What would become of his truth and faithfulness? How could “mercy and truth meet together, and righteousness and peace kiss each other?” The perfections of God would be set at variance, and some would triumph at the expense of others: but this would be directly contrary to the ends of Christ’s mission: and therefore our Divine Surety must suffer death, in order to answer the ends for which he became incarnate.]

With the death of Christ is connected—

  II.      The necessity of his exaltation to glory—

The two cannot be separated: there was a necessity that the latter should take place,

  1.      To complete his work—

[The work of the high-priest was not finished, when he had shed the blood of his sacrifice: he must carry that blood within the vail, and sprinkle it upon, and before, the mercy-seat: and he must then burn incense before the mercy-seat: nor, till this was accomplished, could he come out to bless the people. Thus must our great High-Priest not only offer himself a Sacrifice, but “enter into heaven with his own blood,” and, together with that, present also the incense of his own intercession. If he should not do this, he would leave his work unfinished, and consequently of no avail. But how should he do this, if he should not “enter into his glory?” Nor is it his priestly office only that would be made void; his prophetic and kingly offices also would be incomplete: he teaches men by his Spirit; but “the Holy Ghost would not have been given, if Jesus had not been glorified:” it was necessary that he should go into heaven, that he might send the Spirit down from thenceg. Nor could he exercise his kingly government unless he were enthroned on high, and invested with power to subdue all things unto himself. Hence, then, his exaltation was as necessary to the completion of his work, as his humiliation was to its commencement.]

  2.      To give to his people a solid ground of hope—

[If our surety, who had been carried to prison for our debt, were kept immured in it, we should have reason to fear that he was unable to fulfil his engagements: but if we saw him liberated, we should conclude that he had fully discharged our debt. Thus if our blessed Lord had never been exalted to heaven to enjoy “his glory,” which he possessed previous to his incarnation, we should feel many misgiving thoughts respecting the acceptance of his sacrifice, and the efficacy of his mediation. But when he is restored to that glory which for our sakes he had laid aside, we cannot entertain a doubt respecting his sufficiency for our full and complete salvation. Though by dying on the cross he appeared unable to save himself, yet, by his ascending to heaven afterwards, we are assured of his power to save us: because he raised up himself, we know he can raise up us; and, “because he liveth, we trust assuredly that we shall live also.” Nor are we left to conclude this from uncertain reasonings; for St. Peter expressly tells us, that “God raised him up, and gave him glory that our faith and hope might be in God.”]

To obtain a just view of our Lord’s address, it will be proper to notice,

  III.      The peculiar force of his appeal—

There is a very striking energy in the text, as connected with the preceding and following verses: it intimated,

  1.      That they ought to have been better acquainted with the Scriptures—

[The Jews had the sacred oracles read and expounded to them every Sabbath-day; and therefore they were inexcusable in not being well acquainted with their contents, especially with those great truths which related to their Messiah. And the Apostles, above all, were blame-worthy, because they had enjoyed the ministry of our Lord himself. How blameable then are we, if we are ignorant of that which relates to Christ; we, who have all the light of the New Testament as well as of the Old; we, who can compare the prophecies with the history of their accomplishment; we, to whom the Bible is accessible at all times; and who have its contents statedly and plainly opened to us! We are apt to think our ignorance of the Scriptures excusable, because we are not scholars, or because we must attend to our worldly callings: but the Disciples were poor fishermen, and therefore as excusable as any persons upon those grounds; yet our Lord justly and severely reproved their ignorance: and most assuredly he will reprove us also in the day of judgment, for not using better the means of instruction which he has afforded us, unless we search the Scriptures, and labour diligently to acquaint ourselves with the things belonging to our peace.]

  2.      That the Scriptures, whether men be acquainted with them or not, shall surely be fulfilled—

[The Scriptures had foretold the sufferings, and the consequent glory, of the Messiah; and therefore it ought not to have been a matter of surprise that the events had corresponded with the predictions. Thus every thing relating to men’s acceptance or rejection of the Messiah, is foretold; and, whatever they may think to the contrary, every jot and tittle of it shall be accomplished. The eternal sufferings of the impenitent and unbelieving, may appear as improbable as the sufferings of the Messiah: and the eternal happiness of the contrite and believing, may seem as unlikely as the exaltation of Jesus, who was crucified. But, in matters that are revealed, we must not reckon upon probabilities or improbabilities: whatever is foretold, is as certain as the power and veracity of God can make it. They who look to our once crucified, but now exalted, Saviour, and make him the sole ground of their hope and confidence, are as sure of being in heaven as if they were already there, provided they continue to exercise faith on him, and shew forth their faith by their works. They, on the contrary, who neglect the Saviour, or make any thing of their own the ground of their confidence, are as sure of everlasting misery as if they were already enduring it in hell, unless they repent, and embrace the Saviour with their whole hearts. That which “ought” to be, according to the Scriptures, shall be: neither the fears of the timid, nor the presumption of the bold, shall at all change the decrees of heaven: yea rather, the agents, whether men or devils, who most labour to counteract the will of God, shall be taken in their own craftiness, and be the active, though unsuspecting, instruments of accomplishing his designs.]

  INFER—

  1.      How awful must have been the state of man that such things should be necessary for his recovery!

[Inexpressibly dreadful must have been that guilt which required the sufferings of God’s only dear Son to expiate it; and most deplorable that helplessness which could not be remedied but by his consequent exaltation to glory. We may judge of the state of man by that to which the fallen angels are reduced. There would have been no difference between them and us to all eternity, if Jesus had not undertaken for us. And such indeed is the state of those who are not interested in the Saviour: for, as far as respects their happiness, it is the same thing not to have a Saviour, and not to be interested in the Saviour that there is; only indeed their guilt is awfully increased by their contempt of him. Think then of this, ye who neglect the Saviour: as far as respects any hope of mercy, ye are in the condition of the fallen angels, while ye continue to neglect him: but, as to your final doom, you must perish under the aggravated guilt of rejecting and contemning your incarnate God. O that you may consider this, and “flee for refuge to the hope set before you!”]

  2.      How blessed is the state of those who are interested in the Saviour!

[Guilty and helpless as you are in yourselves, you have no need to despond when you reflect on what has been done for your salvation. Supposing that you would be restored to the favour of God, what can you think of that “ought” to be done, either for God’s honour or for your security, which has not already been done for you? Would you have a Surety? There is one. Would you have him to be God? He is so. Would you have him suffer all that you ought to suffer? He has done so. Would you have him invested with glory that he may perfect in you the work which he has begun? He is so. Inquire of God himself what ought to be done: search the Scriptures from one end to the other: see what the prophets spake: see what our Lord himself spake: and then try if you can find one thing omitted which has not been already accomplished, or is not accomplishing at this moment. Rejoice, then, Believer, rejoice in the Lord alway, and again I say, rejoice. You may be at present suffering like our Lord, and may be ready to doubt whether you shall ever behold the face of your God in peace: but “the word of the Lord is tried,” and “the Promises are sure to all the Seed.” Soon you shall be with your exalted Lord, and, having suffered with him awhile, shall eternally be glorified together.]

MDXC

BLESSEDNESS OF COMMUNION WITH CHRIST

  Luke 24:32.

And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures?

THE divine authority of the Christian religion was chiefly to be proved by the resurrection of Christ. Hence our Lord gave his Disciples the most unquestionable evidence of his resurrection during the space of forty days previous to his ascension to heaven. After several other manifestations of himself to different Disciples on the day of his resurrection, he entered into conversation with two of them on their way to Emmaus: under the appearance of a stranger, he then expounded to them all the most important parts of the Mosaic and prophetic writings, and shewed them, that there was no just reason for them to be so disconcerted by his death, or so incredulous about his resurrection, since their own Scriptures had so clearly declared that the Messiah should die and rise again. Arriving at Emmaus, he accepted their invitation to abide with them at the house whither they were going: and at supper, he took the bread, and implored the Divine blessing upon it, and brake it, and gave it to them, just as he had been wont to do in former times. Now their eyes were opened; and in this unexpected guest they recognized their Lord and Master. It pleased him however, for wise and gracious reasons, to withdraw himself suddenly from them, and to leave them to make their own reflections upon all that had passed. Accordingly, no sooner had they recovered their surprise, than they addressed one another in the words of our text, “Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures?”

This kind of appearance, and this mode of communicating instruction, were peculiar to the occasion, and must be looked for no more: Christ is personally gone into heaven, where he will abide till the time of the restitution of all things. But we must not therefore imagine that all intercourse has ceased between himself and his people; for he will still, in a spiritual way, maintain communion with them, and give them such discoveries of himself, as shall cause their “hearts to burn within them.”

In confirmation of this truth, we shall shew,

  I.      That communion with Christ is yet the privilege of his believing people—

Whilst we disclaim all idea of visions, and impulses, and wild enthusiastic conceits, we do affirm that Christ will yet “manifest himself unto his people, as he does not unto the world:”

  1.      In the private duties of the closet—

[Christ has said to his Church. “Lo, I am with you always, even to the end of the world.” This is to be understood, not of his corporeal, but spiritual, presence; according to what St. Paul prayed for in behalf of Timothy, “The Lord Jesus Christ be with thy spirit.” In reading the Scriptures, he will, by his Holy Spirit, cast a light upon the Scriptures, as he did in this exposition which he gave to the Disciples; fixing our attention upon those points which are of primary importance, and “opening our understandings to understand them” He will give us that spiritual discernment which is necessary for a right perception of their import, and will so impress them on our hearts as to make them effectual for all the purposes of his graced. Sometimes he will cause his word to distil as the dew, or to descend as the rain and snow, which fall not to the earth in vain; and at other times he will cause it to pierce as a swordf, or to burn like fire, or, like a hammer, to break the rocky heart in pieces.

In prayer also will he give “boldness and access with confidence by faith in him.” His Holy Spirit will “help our infirmities and teach us what to pray for as we ought,” and “make intercession in us with groans which cannot be utteredi.” He “will draw nigh to us whilst we draw nigh to him:” he “will hear us and answer us,” and say, “Here I aml:” he will also impart to us the things we pray for, and give us “grace sufficient” for every occasion that can arise. Thousands can yet attest the truth of these things: they have gone to his throne of grace weak, dejected, disconsolate; and have lost all their burthen there, and come away filled “with joy and peace in believing.”]

  2.      In the public ordinances of religion—

[Our Lord has particularly promised, that “where two or three are met together in his name, there he will be in the midst of them.” In the public assemblies of his people therefore he will assuredly be present. Indeed it is his presence there which alone makes them effectual for the end designed: and “if he go not up with us, it is to little purpose that we go” thither. It is he who gives energy to the word preached: “though Paul should plant, or Apollos water, it is He only that gives the increase.” Ministers are merely the instruments whereby God communicates his blessings to the Church. Good is then done, and sinners are converted to God, when the power of the Lord is present to work, and when the word comes to their hearts, “not in word only, but in power, and in the Holy Ghost, and in much assurance.” Hence it is that persons, who but a Little time before “knew not that the Lord God was in that place,” are constrained to cry out, “This is none other but the house of God, this is the gate of heaven.”]

  3.      In the common offices of life—

[There is no time, nor place, where the Lord Jesus will not vouchsafe his presence to those who call upon him. In a crowd, in the midst of business, no less than in the retired and lonely walk, will our Lord be with them: he will even be as “their shade upon their right hands,” to keep them from all evil, and to load them with his richest benefits: “his goodness and mercy shall follow them;” yea, “he himself will walk with them, and dwell in them,” so that in every possible situation they shall be enabled to say, “Truly our fellowship is with the Father, and with his Son Jesus Christ.” How often has this been realized in social converse, and in the chambers of the sick! — — —]

If this be the privilege of his people, it may justly be said,

  II.      That it is the most exalted privilege they can possibly enjoy—

There is no satisfaction that a human being can possess, that is at all to be compared with that which arises from communion with his God and Saviour. The pleasure it affords is,

  1.      The most refined—

[That which is usually called pleasure, is, for the most part, unworthy of the name: the gratifications of sense are suited only to our animal nature, and enjoyed only in common with the beasts. Even intellectual pleasures, though more suited to us as rational beings, are yet far below the desires which we feel, and the capacities with which we are endowed. The Christian is “made partaker of a Divine nature;” and he can be satisfied with nothing less than the enjoyment of the Divinity himself. Accordingly this is his actual attainment. The Spirit of God inspires him with a lively hope,” and “a peace that passeth all understanding;” and so reveals and “glorifies the Lord Jesus Christ” in his soul, as to make him “rejoice with joy unspeakable and glorifiedy.” Yes, the joy that he imparts, is such as disembodied spirits may be supposed to feel, an earnest and a foretaste of heaven itself.]

  2.      The most independent—

[For all other pleasures we are dependent either on outward circumstances, or on the state of our own minds. If, for instance, we are racked with pain, or bowed down with grief, or standing on the brink of the grave, no earthly thing will afford us any comfort. Not so the pleasure of which we are speaking; that is even advanced by the want of other things, and never is enjoyed with so rich a zest, as when it has nothing to aid, but every thing to counteract it. Then it is that the excellency of communion with Christ appears in its true colours — — —]

  3.      The most ennobling—

[Earthly pleasures prevent, for the most part, the ascent of the soul towards heaven — — — but communion with Christ raises the soul to heaven, and transforms it by constantly progressive changes into the Divine image — — —]

  4.      The most diffusive—

[Other pleasures we are content to enjoy alone: but this no one ever tasted, without instantly feeling in his soul a desire to impart it to those around him. “Come unto me, all ye that fear God, and I will tell you what he has done for my soul.” “Draw me” says the Church. “and we will run after thee;” for no one that is drawn would ever willingly come alone; he would, if possible, draw all others along with him — — —]

  Some QUESTIONS, which may possibly arise in the minds of those who desire communion with Christ, we shall now endeavour to answer—

  1.      How are we to attain it?

[It is not to be sought for in the circles of gaiety or in the cares of business, but in reading the word of God and prayer. We are aware, that all persons cannot dedicate to these exercises an equal degree of their time: nor is it necessary that they should: but all may, and must, devote some portion of their time to this great pursuit. God has given us six days for worldly labour, and requires the seventh to be sanctified to him: and if that day were conscientiously consecrated to the Lord, we should not long be unacquainted with the subject before us: “the grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost,” would soon he known to us by sweet experience. “Search the Scriptures,” says our Lord; “for they are they that testify of me.” Again, “He spake a parable, to teach us that we should pray always, and not faint.” These are the occupations in which we should take delight: and like the Apostles in their way to Emmaus, we should make the great mysteries of redemption a subject of our deepest research, and of our most familiar converse. Were we thus to seek after Christ, we should soon have the veil removed from our eyes; and God would “shine into our hearts, to give us the light of the knowledge of his glory in the face of Jesus Christ.”]

  2.      How are we to distinguish it?

[I grant that there are enthusiasts, who pretend to such impulses, and such communications as the Scriptures do not warrant us to expect: and it is certainly desirable to be on our guard that we be not led astray by them. But we must not despise those manifestations which God does vouchsafe to his people, because there are enthusiasts who profess to have experienced more. We do not reject good coin because a spurious coin is sometimes obtruded in its stead: but we learn to distinguish between them. So in reference to the subject before us, we should “prove all things, and hold fast that which is good.”

We apprehend then that the genuine experience of communion with Christ may be distinguished from enthusiastic pretensions to it, both by its rise, and its operation on the mind. Enthusiasts found their pretensions on some visions, or dreams, or on the word of God coming in a peculiar manner to their minds: and they are filled with pride, and conceit, and an unhallowed presumptuous confidence, which are certain indications of spiritual delusion. The true child of God, on the contrary, is humbled in the dust by the favours vouchsafed to his soul: he prostrates himself like Abraham and Moses, and covers his face with his mantle, as Elijah, and abhors himself, like Job, in dust and ashese. Nor is he hasty to talk of these manifestations: he will strive indeed to bring others to similar enjoyments; but he will not be forward to boast of his own: and the confidence which they create within him renders him tenfold more watchful against every occasion of sin. By such marks as these it will not be difficult for an humble person to judge; but such is the blinding efficacy of pride and vanity, that it is little less than a miracle if an enthusiast be ever brought to try himself by them.]

  3.      How to improve it?

[We know of no better advice than that of St. Paul, “Grieve not the Holy Spirit, whereby ye are sealed to the day of redemption.” God is a jealous God. There are no bounds to his love to those who truly honour him and walk circumspectly before him; “He will rejoice over them to do them good:” but if we presume upon his favour, and give way to any sin, we may soon provoke him to withdraw from us. What God himself then said to his people respecting the Angel of the Covenant, whom he sent to bring them into the land of Canaan, I would say to you; “Beware of him, and obey his voice; provoke him not: for he will not pardon your trans-gressions.” Merciful as he is towards repenting sinners, he will not endure any secret abomination in the hearts of his believing people; and if he behold any, he will hide his face from them till it be put away. If then he has made you new creatures, and sealed you for his own, be careful to “glorify him in your body and in your spirit, which are his.”]

MDXCI

CHRIST’S RESURRECTION

  Luke 24:33, 34.

And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed.

AMONG the various proofs of the truth of Christianity, that which arises from the credibility of the witnesses is by no means the least: nor is their credibility established by any thing more than by their backwardness to believe the resurrection of Christ, upon which the whole of Christianity is founded. They had been repeatedly informed by our Lord, that he should die, and rise again on the third day; yet upon his death they were totally confounded and disconsolate. Two of them conversing together in their way to Emmaus, were overtaken by a person whom they knew not, but who was none other than Jesus himself. He inquired into the subject of their conversation: upon which they told him what expectations they had once formed concerning their deceased Master; they once thought that it had been He who should have redeemed Israel; but now their hopes were at an end. They had heard indeed that he was risen that morning from the grave; that certain women who were of their company had seen a vision of angels, who testified that he was alive; that moreover some others had gone to the sepulchre, and found that it was even so as the women had said: but yet they could not credit these reports. After their conference, Jesus discovered himself to them, as he had already done to many others; by this they were convinced; and, notwithstanding the day was far spent, instead of staying, as they had intended, at Emmaus, they returned that same hour to Jerusalem, that they might acquaint the other Disciples with these joyful tidings, and bear their testimony to the truth of the things which had been reported. And when they came to Jerusalem, they found the Eleven gathered together, and others assembled with them, all overcome by the weight of evidence, and full of this wonderful event; and heard them saying one to another, “The Lord is risen indeed.”

  From these words we shall take occasion to consider,

The importance of Christ’s Resurrection;

The proofs of it; and

The uses we should make of it.

  I.      The importance of Christ’s Resurrection—

St. Paul, instructing his beloved Timothy what to do and teach, particularly gives him this advice, “Remember that Jesus Christ was raised from the dead.” It was necessary that he should remember the resurrection of Christ, on many accounts; partly for his own comfort, because all his hopes of salvation were founded on it; but principally, that by endeavouring to establish this point, he might convince the ignorant, and confirm the enlightened. Whatever else he might omit, it was necessary that he should insist much on this, because it was a doctrine of the utmost importance: For,

First, If Jesus was not risen, he was an impostor. Our Lord, in his discourses, had frequently foretold his resurrection: sometimes he reminded his hearers of the Prophet Jonas, who, as a type of him, was three days and three nights in the belly of a whale: at other times he declared it in still plainer terms; “Destroy this Temple (viz. his own body), and in three days I will raise it up again:” and to his Disciples he said repeatedly, that he must be crucified, and that on the third day he would rise again. Now, though his Disciples understood none of these things, yet there was evidently, amongst his enemies, some expectation of his resurrection; because they made sure the sepulchre, sealed the stone, and set a guard to prevent it, or at least to prevent his being stolen away; that so, by ascertaining that he was not risen, they might prove him a deceiver. And, had he not risen, they had accomplished their utmost wishes: they had detected him in deluding his followers, and thereby discovered him to be an impostor. But by rising according to his own word, he manifested that he was no impostor; but, as the Apostle says, he declared himself to be the Son of God, “with power by his resurrection from the dead.”

Again: If Jesus rose not, the Apostles were false witnesses. It was the grand truth which they were to establish: for when another Apostle was to be chosen in the place of Judas, the traitor, they were to “take one who had accompanied them all the time that the Lord Jesus went in and out among them, beginning from the baptism of John unto that same day wherein he was taken up from them, that he might be ordained a witness, with them, of His resurrection.” Accordingly, they “went everywhere, giving witness of the resurrection of the Lord Jesus.” When some among the Corinthian Church denied the resurrection of the dead, Paul proved it from the resurrection of Christ; and that again he proved by the most undeniable arguments: and then he very justly added, “If Christ be not risen, we are found false-witnesses of God.”

Again: If Christ be not risen, the Gospel is an imposition. The very ground-work of all the Gospel is, the resurrection of Christ; “that he died for our offences, and was raised again for our justification;” for as his death was necessary, because he had undertaken to pay our debt, so his resurrection was also necessary, to shew that he had fully discharged it: if therefore he be not risen, all preaching of the Gospel, all credit given to it, and all hope of deliverance through him is vain; and this is what the Apostle himself has said, “If Christ be not risen, then is our preaching vain, and your faith is also vain.”

Again: If Christ be not risen, the Old Testament is also false—It is said, “He rose again according to the Scriptures;” His resurrection was typified, perhaps in the exaltation of Joseph from the prison to the government of the Egyptian kingdom; probably also in the live bird which was dipped in the blood of one that had been sacrificed and let loose into the air: there can be little doubt but that Isaac’s restoration, as it were, from the dead, was intended to prefigure it; and it is absolutely certain, that Jonas was a type of Christ in that particular: that type, therefore, must be fulfilled in Christ, or else it was false. It had also been foretold by David; “Thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption:” by this passage the Apostle Peter, in his first Sermon, convinces three thousand of the Jews that Jesus was to rise: and indeed it intimates the time of his continuance in the grave; for in Judea bodies began to corrupt on the fourth day; so that he must rise before that time, because he was to see no corruption. Thus the Old Testament, as well as the New, must be false, if Christ be not risen.

But further: If Christ be not risen, we, notwithstanding we be believers in Christ, are yet laden with the guilt of all our sins. By believing in Christ, we profess to be delivered from condemnation and to be cleansed from the guilt of all sin: but it has already appeared, that if Christ be not risen, he is a deceiver, his Apostles are false witnesses, the Gospel is an imposition, and the Old Testament itself is false: so that we must of necessity be under the guilt of our sins as much as ever, unless we can be delivered from it by crediting what is not true. And this is what the Apostle has also said, “If Christ be not risen, ye are yet in your sins.”

I add once more: If Christ be not risen, there neither is nor ever will be so much as one person in heaven. All those eminent saints that we suppose to have been exalted to heaven, died in the faith of Christ; of Christ, who should come; or of Christ, who did come. They themselves disclaimed every other hope but through Christ; and if they were deceived by him, woe be to them; for the Apostle testifies, “If Christ be not risen, ye are yet in your sins; then they also that are fallen asleep in Christ are perished;” so that not one of them is saved, if Christ be not risen.

We see then of what importance the doctrine of the Resurrection is! for if it be not true, Christ is an impostor. The Apostles are false-witnesses. The Gospel is an imposition, (and consequently the Apostle’s preaching is vain, and your faith is also vain); moreover, ye are yet in your sins, and all the saints that have ever lived have perished. Surely a doctrine of such importance ought to be well considered, and unquestionably proved. I proceed therefore,

  II.      To the proofs of this doctrine—

Time will not allow us to enter into a large discussion of this point; nor indeed is it as necessary for us to do so, as it was for the Apostles; for the minds of men in these days are open to conviction, whereas they had to combat with all the prejudices of those who put him to death. A few proofs therefore may suffice. We will prove it then,

First; From the testimony of angels. At the sepulchre of our Lord there appeared, both to the women and to others, a vision of angels, who told them that he was risen, saying, “He is not here but is risen; come, see the place where the Lord lay.”

Next; From the testimony of friends. He appeared to many, and ate and drank with them at different times after he rose from the dead. He suffered them to handle his body, to put their fingers into the print of the nails, and to thrust their hand into his side. And the very incredulity of all his Disciples, and especially of Thomas, convinces us, that they would not have believed it without the fullest evidence. He moreover appeared to above five hundred brethren at once, and in the presence of them all was taken up into heaven.

Next; From the testimony of enemies. Where did the Apostles begin to preach Christ? At Jerusalem, the very place where he had been crucified; and that too within a few days after his death: and so clearly did they prove, that he who had been crucified was risen from the dead, that in the first sermon three thousand of his enemies were converted and became his followers. Paul declared, that the greater part of the five hundred who had seen his ascension, were then alive: now, if it had not been true, it must have been strange that so many should enter into such a conspiracy, from which they could derive no advantage, and which would most probably expose them to persecutions and death: and it must be a miracle indeed if neither fear nor interest had induced some one or other of them to discover the cheat, particularly since there was one traitor even among the Twelve Apostles. But the very falsehood which the enemies framed on this occasion, was a testimony in favour of what they endeavoured to disprove. They said, “His Disciples came by night and stole him away while we slept:” now this was the most absurd falsehood that ever was contrived; it confutes itself; for it might be asked, ‘If you were not asleep, Why did you suffer them to take him away? and if you were asleep, How could you tell that they did take him?’

The last testimony shall be from God himself. Jesus had said, that after his ascension to his Father, he would send down the Holy Ghost, the Comforter, and that the Father also would send the Spirit in his name. Accordingly on the day of Pentecost, God poured out the Spirit upon the Disciples, and immediately after upon great numbers of his enemies, and thereby bore the strongest testimony both to the resurrection and ascension of Christ.

Here then are the united testimonies of Angels, of Friends, of Enemies, and of God himself: if these be not sufficient, further arguments would be multiplied to no purpose.

We come then,

  III.      To set before you the uses which we should make of this doctrine—

Doctrines are of no value any further than they have a practical effect: in order therefore to improve that which has been now established, permit me to point out in two or three particulars the uses which we are taught to make of it.

We should, in the first place, consider the Resurrection of Christ as a pledge of our resurrection. In the Old Testament the resurrection of the body was but obscurely intimated; but in the New Testament it is clearly revealed. Whatever difficulties may appear to arise from the innumerable changes which our bodies shall have undergone, He who first created us out of nothing, knows how to reunite our scattered atoms; and with him all things are possible. Moreover he has assured us, that he will do so: He has told us, that this frame of ours, which is sown in the earth a weak, corrupt, dishonoured body, shall be raised in incorruption, power, and glory. Of this the Resurrection of Christ is a pledge; for the Apostle says, “Now is Christ risen from the dead, and become the first-fruits of them that slept.” The first-fruits were a sheaf taken from the field, and waved before the Lord as the appointed means of obtaining his blessings upon the whole harvest: so we, by virtue of Christ’s Resurrection, and through the favour which he has procured for us, shall in due time be raised, and “our vile body shall be made like unto his glorious body.” Let us remember therefore, that this life is only a state of probation for another; and that, though our mortal part sleep for a little season in the dust, “the hour is coming,” as our Lord expressly tells us, “when all that are in the grave shall hear his voice, and shall come forth, they that have done good unto the resurrection of life, and that they have done evil unto the resurrection of damnation.”

Another use which we should make of Christ’s Resurrection is, to consider it as a pattern of our life. In this view the Holy Scriptures frequently represent it: St. Paul tells us that “We must be planted in the likeness of Christ’s Resurrection;” that “like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life:” and again he says, “Christ being raised from the dead, dieth no more; death hath no more dominion over him; for in that he died, he died unto sin once; but in that he liveth, he liveth unto God: likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” Thus plainly is his Resurrection proposed to us as a pattern for our life; and this it should be, in the source, the manner, and the end of it. As to the source of his Resurrection, it was by the glorious power and operation of the Father: It is by the same divine power that we must be quickened from our death in trespasses and sins: that same Spirit which re-animated his body must restore our souls to life. As to the manner of his Resurrection, it was irresistible; the stone, the seal, the guard were all in vain. So must we break through every obstacle that might detain us in the ways of sin. No desire of man’s applause, no regard to worldly interests, no delight in sensual indulgence, must keep us from following the steps of our Divine Master. As to the end of his Resurrection, he rose, that he might “live unto God:” and such must be our life on earth; we must live unto God in a state of holy communion with him, making his word our rule, his glory our aim, and his service the joy and delight of our souls: nor is there any doubt, but that a life, thus begun in this world, will issue, like Christ’s, in a life of endless happiness and glory.

The last use of his Resurrection which I propose to mention, is, that we should make it the ground of our hope. Our salvation is most generally ascribed to the death of Christ; but sometimes also to his Resurrection: and when St. Paul mentions them as joint grounds of our hope, he seems to lay the greater stress upon his Resurrection; “Who is he that condemneth? it is Christ that died, yea, rather that is risen again.” Nor is this without reason; for, by means of his Resurrection, he is enabled to execute his priestly office. The High Priest under the law was not only to slay the sacrifice, but to carry its blood within the vail, to sprinkle it before the mercy-seat, and to cover the mercy-seat with a cloud of incense: and this, as the author of the Epistle to the Hebrews informs us, Jesus is now doing: he has offered himself a sacrifice for our sins, and now he is entered into the highest heavens with his own blood, and ever liveth to make intercession for us. By his Resurrection also, we are assured, that God has accepted his sacrifice on our behalf: for if it had not been accepted in this view, Christ must have deceived his followers, and God must have countenanced that deception, by giving the author of it such a signal testimony of his approbation: and as God would not have done this, we may look to him now with confidence as a reconciled Father: and we are fully warranted to do so, because St. Peter has said, that “God raised up Jesus from the dead, and gave him glory, that our faith and hope might be in God.” We are further assured by the Resurrection of Christ, that he has all power committed to him in heaven and in earth, and is able to save to the uttermost all that come unto God by him: and therefore St. Peter says again, that “we are begotten to a lively hope by the Resurrection of Jesus Christ from the dead.” But that particular consideration, which above all renders the Resurrection of Christ a ground of hope, is, that he rose, as he died, not in a private capacity, but as the Head and Representative of all his people; on which account we are said to be “risen in him,” and to be now “sitting with him in heavenly places.” However therefore the members of his mystical body upon earth may be still contending with the enemies of their salvation, they may rejoice in an assured expectation of victory through Christ their Head: they may already triumph in the thought, that the guilt of their sin is expiated; that God is reconciled; that the hosts of hell are vanquished; that heaven is opened; that grace is promised; and that glory is reserved for them at their departure hence. Who then would not hope in this exalted Saviour, especially when we are so expressly told that he rose again for our justification?

Seeing then that his Resurrection enables him to execute his priestly office; seeing it assures us that his sacrifice is accepted for us; seeing it is the means of his being in vested with almighty power; and seeing that by means of it his whole mystical body is risen and exalted with him, happy shall we be, if He be our hope and our confidence: but if He be not, we must be entirely hopeless and undone for ever; for there neither is nor can be any other ground of hope: we may have the faith of Abraham, the repentance of David, the self-denial of John the Baptist, the knowledge of the Apostles, and the fidelity of Stephen; yet all in vain; if Christ be not risen, all this will profit us nothing; we must inevitably perish notwithstanding all; for thus says the Apostle, in a fore-cited passage, “If Christ be not risen, ye are yet in your sins; then they also that are fallen asleep in Christ are perished:” so that Abraham, David, John the Baptist, the first martyr, Stephen, yea and all the Apostles, are perished, if Christ be not risen. If then these words of St. Paul be true, we see the pernicious tendency of their doctrines who would persuade us to renounce our dependence upon Christ, and to rely on our own works as the ground of our hope. What! are we better than those saints of old? Or would it avail us any thing if we were? No: we might be possessed of every virtue that ever adorned a human being, and in the highest degree that it ever appeared in a fallen creature, and perish at last, if we made any thing but Christ the ground of our hope. Let us look then to this exalted Saviour: let us regard his Resurrection as the pledge of our resurrection, the pattern of our life, and the ground of our hope; and then we may adopt the triumphant language of the Apostle; “Who is he that shall lay any thing to the charge of God’s elect? it is God that justifieth: Who is he that condemneth? It is Christ that died, yea rather that is risen again.”

MDXCII

THE GOSPEL TO BE FIRST PREACHED AT JERUSALEM

  Luke 24:46, 47.

Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

THE Apostles were to be Christ’s chosen witnesses respecting all that he had said, and done, and suffered in the world. To qualify them for this office, he gave them all needful instruction, not only whilst he sojourned openly among men, but in the interval between his resurrection and ascension. He opened to them more particularly the principal types and prophecies that related to him, and “then opened their understandings also that they might understand them:” and thus, by exhibiting the Gospel more fully to their view, and strengthening their organs of vision to behold them, he prepared them for the ministry which they were now speedily to undertake.

The necessity of the death and resurrection of Christ we have before considered. We now fix our attention on the direction which he gave them,

  I.      To preach the Gospel to all nations—

The Gospel comprehends two points, “repentance towards God, and faith in our Lord Jesus Christ”—

[Repentance is unknown to the law: that says, ‘Do this, and live;’ and in the event of transgression, denounces a curse against us. Whatever there was of repentance enjoined by Moses and the Prophets, it was altogether from a respect to that sacrifice which was in due time to be offered for the sins of men. That it is an evangelical duty, appears from its comprehending the substance of John’s preaching, and of Christ himselfd, and of the Apostles also, both at, and after, the day of Pentecost — — — and to bring men to it, was the end for which Christ died and rose again. This therefore must be preached as an essential part of the Gospel.

“Remission of sins” also is a distinguishing feature of the Gospel of Christ: it is indeed the glory of the Gospel, that it makes provision for our attainment of that blessing. Not that the remission of sins is bestowed on account of our repentance: repentance prepares the mind for a due reception of it; but it is for the sake of Christ only that it is bestowed: and therefore in our preaching we must particularly mark, that this mercy is the purchase of his blood, and the gift of his grace.]

These are to be preached to all nations—

[The blessings of the Mosaic dispensation were confined to the House of Israel; but those of the Gospel are to be extended to all mankind. They are equally necessary for all, free for all, effectual for all: there is not a human being that does not need to repent and seek remission of sins in the name of Christ; for “there is no name but his, whereby any man can be saved.” Nor is any person excluded from these mercies, if he do not himself thrust them away from him; for “the same Lord over all is rich unto all that call upon him.” Nor shall any have reason to complain that they are not sufficient for him; for “all that believe are justified for all things.” Hence the offer of them must be made to all; “we must go into all the world, and preach the Gospel to every creature.”]

Our Lord however enjoined his Apostles—

  II.      To begin their ministration of it at Jerusalem—

It had been foretold that “the law should go forth from Zion, and the word of the Lord from Jerusalem.” But there were also important reasons in our Lord’s mind, why his Gospel should in the first instance be published there. It would be eminently useful,

  1.      To confirm his truth—

[If the Apostles had left Jerusalem, and gone at once to the heathen, it would have appeared as if they had despaired of succeeding where their testimony might be inquired into, and were practising an imposition on those who were unable to contradict them. Thus the Gospel would have been universally regarded as “a cunningly-devised fable.” But by beginning at the very place where their Master was crucified, and bearing their testimony respecting his resurrection, in the very place where he had been put to death, and before the people who were most interested in controverting their statements; and being enabled too to confirm their word with signs and miracles; being successful also in convincing hundreds and thousands that Christ was indeed risen, and was the only Saviour of the world; all this carried such conviction along with it, that even to this hour the enemies of Christianity are confounded by it, nor can find any reasonable plea for doubting what is so firmly and incontrovertibly established — — —]

  2.      To magnify his mercy—

[When we reflect on all the miracles that Christ had wrought in support of his assertions, and what indignities had been offered to him by all ranks and orders of people at Jerusalem; and at last what a cruel death they had inflicted on him; we might well expect that he should exclude that murderous city from any share of his mercy. He might well have said to his Disciples, Go and “preach repentance and remission of sins to all nations;” but come not near Jerusalem, that wicked city, that has filled up the measure of its iniquities in the murder of its Messiah. But instead of laying any such injunction on them, he commands them to be peculiarly mindful of that city, and to begin their ministrations there: so that, if they should have access to the priests, who demanded sentence against him, or to any of the people, who, in the various ways, by mockings, by scourgings, by nailing him to the cross, by piercing him with the spear, executed it upon him, they might declare to them his readiness to forgive all their trespasses, and, by the blood he had shed, to cleanse them from the guilt of shedding it. What wonderful mercy was here! James and John, upon a small provocation that was offered him, would have called down fire from heaven to consume a whole village: but their Lord, after having sustained the utmost injuries that ingenious cruelty could inflict, was anxious only for the salvation of the persons that had inflicted them. Here was mercy, such as none but GOD could exercise.]

  3.      To encourage sinners to the end of time—

[It is common with men, when convinced of sin, to despond, as if they had sinned beyond the reach of mercy: the advantages they have lost, the favours they have abused, the iniquities they have committed, seem to form such a load of guilt as can never be removed from their souls. But who ever lost more advantages, or abused more favours, or committed greater iniquities, than they who “crucified the Lord of glory?” Yet they were the first objects of our Redeemer’s pity and compassion. So then shall it be with all who truly desire to find acceptance with him: “Where sin has abounded, grace shall much more abound;” even as Paul “obtained mercy, that in him, as the very chief of sinners, God might shew forth all long-suffering, for a pattern to them that shall hereafter believe on him to life everlasting.”]

  To IMPROVE this subject, we would entreat you,

  1.      To embrace this salvation—

[“To you is the word of this salvation sent;” and as ambassadors from Christ, we beseech you to receive it with all thankfulness. Nor think it a hard matter to repent, and flee to Christ, when the remission of your sins is suspended on it, and shall be insured by it — — — O let not Christ shed his blood in vain; nor us, as his ministers, commend to you his grace in vain! — — —]

  2.      To imitate this example—

[Do you admire this unbounded love of Christ to sinners? Know that, in this, “he has left you an example, that you should follow his steps.” You have been greatly injured perhaps by a fellow-creature: return not then the injury; but render good for evil, and blessing for cursing. This is to tread in the steps of Christ, and to approve yourselves his true Disciples. “If your enemy hunger, feed him; if he thirst, give him drink: and labour to heap coals of fire on his head,” to melt him into love. “Be not overcome of evil; but overcome evil with good.”]

MDXCIII

THE ASCENSION OF CHRIST

  Luke 24:50–53.

And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy: and were continually in the temple, praising and blessing God. Amen.

AMIDST the various proofs given by our Lord to his Disciples respecting his Messiahship, there was one of pre-eminent authority, namely, the ascending up to heaven in their immediate presence. He had not risen in their presence, because his frequent appearances to them for the space of forty days after his resurrection would be a sufficient evidence to them that he had risen: but if, in his ascent to heaven, he had withdrawn privately, they would not have known whither he was gone; since they could not go up thither to obtain a personal interview with him, or to ascertain the truth of his ascension. Hence our blessed Lord, having accomplished all that was necessary to be done on earth, led them out to Mount Olivet, and went up from the midst of them to heaven, giving them ocular demonstration that his removal from them was such as he had taught them to expect: “I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.”

In the account here given us by St. Luke, we notice two things;

  I.      Our Lord’s departure from his Disciples—

“Having loved his own, he loved them to the end;” and expressed his love to them most particularly in the very instant of his departure: “He lifted up his hands, and blessed them:” and it was in this very act that he was taken up from them; “While he blessed them, he was parted from them.” Now his removal in the midst of this act ought not to be passed over as a mere accidental and uninteresting occurrence; it surely may be considered as intimating to us,

  1.      What was his object in coming into the world—

[We are told by St. Peter, that “God sent him to bless us.” Man was cursed, as a transgressor of God’s law: nor could he, by any means, remove the curse or obtain any blessing whatever. Sin interposed an insurmountable obstacle in his way. But Jesus undertook to remove this obstacle: to expiate the guilt of sin by the sacrifice of himself, and thus to open a way for man’s reconciliation with his offended God. This sacrifice he had now offered, and had “finished the work which God had given him to do.” Now therefore he authoritatively pronounced his Disciples blessed: blessed, as believing in his name; blessed, as interested in his death; blessed, as committed to his protection; and blessed, as fellow-heirs of his glory. Just as the high-priest, after offering his sacrifice, was to bless the people, so now Jesus intimated that the end of his incarnation was accomplished, and that, as our Great High-priest, he was empowered to bless his people with all spiritual and eternal blessingsd.]

  2.      What should be his occupation when he was departed from it—

[He was not now going to relinquish their concerns: on the contrary, he would still be as mindful of them as ever. He was going to heaven upon their business; “as their forerunner,” “to prepare places for them;” “to make continual intercession for them;” to take on himself the management of the universe for them;” and to receive a fulness of all gifts and graces for them, that “they might receive out of it” according to their several necessities. His removal, though it interrupted the sight of his person, and the hearing of his voice, should not interrupt the communication of his blessings: He would still load his Disciples with the richest blessings, and “not them only, but also all who should believe in him through their word:” and, if we now look to him with the eye of faith, we may behold him, as it were, at this very instant occupied as he was at the moment of his departure from the world: he is still blessing, blessing, blessing his believing people: “having received gifts for men, he is daily and hourly bestowing them, even on the most rebellious, that the Lord God may dwell among them:” yea, he will yet further extend his favours to the remotest corners of the earth: for “in him shall all the nations of the earth be blessed.”]

If we look only to the past history, we shall be surprised at,

  II.      The effect it produced upon them—

When our Lord had told them of his intended departure, they were “filled with sorrow;” but now that he was really gone, they were altogether as full of joy: but they were now better instructed in the nature of his kingdom than they had been before. Indeed even to the last they retained some expectation of a temporal kingdom: but his departure from them effectually dissipated that delusion; and taught them to look up to him for far higher blessings.

Now the effect which was produced in them by the sight of his ascension, ought equally to be wrought in us by the recollection of it; and I shall have addressed you to no purpose, if you do not depart from this place with a measure of those very feelings with which the Apostles were impressed on this occasion. I call upon you therefore now,

  1.      To adore him—

[He is worthy of all adoration: nor can we doubt but that the “worship” paid to him by his Disciples, was such as they paid to Jehovah himself. The prayer which they almost immediately afterwards offered up to heaven for the appointment of a successor to Judas, was addressed to HIM, just as Stephen’s afterwards was, at the very time that he beheld the Father himself sitting on his throne. Let us then adore HIM as our incarnate God: and remember that, in so doing, we most truly and acceptably serve our heavenly Father.]

  2.      To rejoice in him—

[Who can contemplate HIM seated on his throne of glory, and constituted “Head over all things to his Church,” and not rejoice in him? We are commanded to “rejoice in him always:” such joy is the characteristic mark of all his peoplem: and it ought to he as elevated and as fervent, as our feeble nature will admit of. If the Apostles, notwithstanding they were bereft of his bodily presence, and were as yet but partially acquainted with the benefits that were to result from his ascension, “returned to Jerusalem with great joy,” much more should we, to whom the full extent of those benefits is opened, “rejoice with exceeding great joy.” Let Israel then “rejoice in him that made him and redeemed him; let the children of Zion be joyful in their King.”]

  3.      To consecrate ourselves to him—

[The Apostles from this time appear to have given themselves up wholly to the exercises of devotion. This was right in their peculiar circumstances; but was not intended as a precedent for us. We have civil and social duties that call for our attention, and which must on no account be neglected. Yet, as far as relates to the affections of the soul, we must consecrate ourselves as entirely to God as they. We should be “sanctified wholly to the Lord, in body, soul, and spirit.” He has “bought us with a price; therefore we should glorify him with our bodies and our spirits, which are hisq.” Let us then serve him in his temple at the appointed seasons of public worship; and let us serve him in our closets, where no eye seeth us but his.]

  4.      To wait for the accomplishment of all his promises—

[Our Lord had promised to his Disciples, that “they should in the space of a few days be baptized with the Holy Ghost;” and had told them to wait at Jerusalem for that gift. At Jerusalem therefore they waited in expectation of the promised blessing. And have we no promises to be fulfilled to us? Has he not given us “exceeding great and precious promises,” comprehending every thing that we can desire for body or for soul, for time or for eternity? Let us then wait for the accomplishment of them to our souls. In due time “Jesus will come again from heaven in like manner as he went to heaven:” and then will that last promise be fulfilled, “I will come again and take you to myself, that where I am, there ye may be also.” O that in the mean time he may find us with “our loins girt, and our lamps trimmed,” and ourselves as those who “wait for the coming of their Lord!”]

JOHN

John 1:1.

John 1:9.

John 1:10–12.

John 1:13.

John 1:14.

John 1:16.

John 1:18.

John 1:29.

John 1:45.

John 1:46.

John 1:47.

John 2:11.

John 2:17.

John 2:18, 19.

John 3:3.

John 3:14, 15.

John 3:16.

John 3:17.

John 3:19–21.

John 3:29, 30.

John 3:36.

John 4:10.

John 4:14.

John 4:22.

John 4:24.

John 4:29.

John 4:34.

John 4:35, 36.

John 4:41, 42.

John 4:49–51.

John 5:14.

John 5:17, 18.

John 5:21–23.

John 5:24.

John 5:28, 29.

John 5:35.

John 5:39.

John 5:40.

John 5:42.

John 5:44.

John 5:45, 46.

John 6:14.

John 6:27.

John 6:28, 29.

John 6:34.

John 6:37.

John 6:44.

John 6:53–55.

John 6:60.

John 6:67–69.

John 6:67–69.

John 6:70.

John 7:17.

John 7:36.

John 7:37, 38.

John 8:10, 11.

John 8:12.

John 8:21.

John 8:24.

John 8:36.

John 8:39.

John 8:42.

John 8:46.

John 8:56.

John 9:4.

John 9:6, 7.

John 9:35–38.

John 9:39.

John 10:9.

John 10:10.

John 10:17, 18.

John 10:27, 28.

John 10:30.

John 11:25, 26.

John 11:35.

John 11:40.

John 11:51, 52.

John 12:23, 24.

John 12:26.

John 12:27, 28.

John 12:31-32.

John 12:35, 36.

John 12:42, 43.

John 12:48.

John 13:12–15.

John 13:17.

John 13:18.

John 13:31, 32.

John 14:1.

John 14:2, 3.

John 14:6.

John 14:8–11.

John 14:13, 14.

John 14:15–17.

John 14:19.

John 14:21.

John 15:1, 2.

John 15:5.

John 15:8.

John 15:9.

John 15:11.

John 15:12.

John 15:15.

John 15:16.

John 15:18–20.

John 15:22.

John 15:23.

John 15:26.

John 16:8–11.

John 16:14.

John 16:24.

John 16:27.

John 16:31.

John 17:1.

John 17:2.

John 17:4, 5.

John 17:9, 10.

John 17:15.

John 17:16.

John 17:19.

John 17:20, 21.

John 17:22.

John 17:24.

John 18:4–9.

John 18:19–23.

John 18:37.

John 18:38.

John 19:5.

John 19:19–22.

John 19:23, 24.

John 19:26, 27.

John 19:28–30.

John 19:30.

John 19:31–37.

John 19:38–42.

John 19:39.

John 20:8, 9.

John 20:21–23.

John 20:27, 28.

John 20:30, 31.

John 21:17.

MDXCIV

DIVINITY OF CHRIST

             John 1:1.

In the beginning was the Word, and the Word was with God, and the Word was God.

WHAT astonishing majesty and dignity are displayed in these brief but comprehensive words! The other Evangelists commence their histories at the period of our Saviour’s incarnation: but St. John carries us back to eternity itself; and informs us, not only what Christ did and suffered, but who he was. He calls him by a very peculiar name; “The Word;” and, in other places, “The Word of Life;” “The Word of Godb.” This name, as applicable to the Messiah, was not altogether unknown to the Jews: and it seems peculiarly proper to the Son, because it is by the Son that God has in all ages revealed his mind to man. And perhaps this very explanation of the term was intended to be conveyed to us by St. John, when he says, within a few verses after my text, “No man hath seen God at any time: the only-begotten Son, who is in the bosom of his Father, he hath declared him.”

But, without dwelling upon matters of conjecture, let us consider,

  I.      The testimony here given to the Lord Jesus Christ—

The beloved Apostle, speaking of the Lord Jesus, here declares,

  1.      His eternal existence—

[“In the beginning was the Word,” even before the creature existed, either in heaven or on earth: and from him every created being derived its existence. So St. Paul also informs us: “By him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things; and by him all things consist.” Though he was born into the world in time, yet in his divine nature he existed from eternity: “He was the same yesterday, to-day, and for everg:” “His goings-forth were of old from everlasting:” “He is the Alpha and Omega, the beginning and the ending, the first and the lasti.”]

  2.      His distinct personality—

[From all eternity “he was with God;” “having a glory with him before the worlds were made;” and having a perfect participation of all that the Father possessed, whether of wisdom and knowledgel, or of authority and power. This appears from the council held, as it were, between the Father and the Son, respecting the formation of mann; and man’s consequent expulsion from Paradise; and the confounding of the projects of man’s apostate race by changing their language at Babelp. Hence the Lord Jesus is said to have “come forth from God,” even “from his bosom,” where had been his everlasting abode. The importance of this truth is marked by the repetition of it by St. John, in the words following my text, “The same was in the beginning with God.”]

  3.      His proper deity—

[“The Word was God,” even “the mighty God,” “the great Gods,” “God over all, blessed for ever.” “He was in the form of God; and thought it no robbery to be equal with God;” and was therefore rightly “named Emmanuel, God with usx;” and is with truth declared to be “God manifest in the flesh.”]

Now, that this is not a mere speculative subject, I will proceed to shew, by pointing out,

  II.      The deep interest we have in it—

On the very face of the question, “Whether our Saviour be God, or only a created being?” it cannot fail of appearing a subject of extreme importance. Know, then, that Christ is truly God, as well as man: and on this truth depends,

  1.      The efficacy of all that he did and suffered for us on earth—

[Had he been only a creature, he could only have done what was his duty to do; and therefore he could have merited nothing at the hands of God: or, at all events, could have merited only for himself. But being God, his whole undertaking was gratuitous; there was no obligation lying upon him, to do any thing, or suffer any thing, for us. What he did and suffered, therefore, may well be put to our account; more especially since it was so concerted between him and his Father, when he undertook to redeem our ruined race. His sufferings, though only for a season, may well be regarded as equivalent to the eternal sufferings of man; and his obedience to the law be justly considered as if all mankind had obeyed it. On both the one and the other his Deity stamps an infinite value; so that, “he having been made sin for us, we may well be made the righteousness of God in him.”]

  2.      The efficacy of all that he is yet doing for us in heaven—

[There is our adorable Saviour seated at the right hand of God; and all judgment is committed to him, that he may complete for his people the work which he began on earth. He is appointed “Head over all things to the Church.” But supposing him to be a mere creature, how can he attend to all at once, and supply the necessities of all, in every quarter of the universe, at the same instant of time? But there is no room for such a question as that, seeing he is the omnipresent, omniscient, Almighty God. “Our help is, indeed, laid upon One that is mighty,” upon One that is Almighty, “in whom dwelleth all the fulness of the Godhead bodilyc.” We need not fear, therefore, however great our necessities; but be fully assured, that “he is able to save to the uttermost all that come unto God by him.”]

  BEHOLD then, brethren,

  1.      How inconceivably great is the condescension of our God!

[I wonder not at the unbelief of those who call in question the Divinity of Christ: for if it were not so fully revealed, as that it is impossible for a truly enlightened man to doubt it, I should be ready to doubt it myself; so inconceivable does it appear, that God should become a man, and make himself the surety and substitute of his own rebellious creatures. But he is God, and therefore can do it: he is God, and therefore cannot be judged by the finite capacity of man. In doing what he has done, he has acted like himself. He is God, and therefore I believe all that he has done for sinful man. Though himself eternal, he has been born in time: though eternally with God, he has come down and tabernacled with man: though himself the true and Living God, he has become a man, yea, and died for man upon the cross. I believe it, because he has revealed it. It believe it, because nothing less than this would have been adequate to my necessities. And were this not true, I should most gladly take my portion for ever under rocks and mountains.]

  2.      What unbounded consolation has he provided for sinful man!.

[This doctrine meets my every want. I have guilt, which nothing less than “the blood of God” can wash away. I have corruptions, which none but the Spirit of God can subdue and mortify. I have wants, which none but the all-sufficient God can supply. But, having Jehovah for my friend, my surety, my righteousness, my all, I fear nothing. I hope in him; and believe in him; and glory in him; and make him “all my salvation and all my desire.” Trusting in him, I will defy all my enemies: and, “believing in him,” I will anticipate in my soul all the glory and blessedness of heaveng.]

MDXCV

CHRIST THE ONLY TRUE LIGHT

             John 1:9.

That was the true Light, which lighteth every man that cometh into the world.

AS in the material world there is but one source of light to all the heavenly bodies; so in the spiritual world there is one Sun of Righteousness, that lighteth every man that cometh into the world. There are other lights: John himself was a burning and a shining light. But he, and all the rest, shined with a borrowed lustre. Christ is the only true source both of light and life; as St. John has told us; and as I propose in the present discourse to shew.

  I.      He was the only true light previous to his incarnation—

As being the Creator of all things, it was He who said, “Let there be light, and there was light.” As the Former both of angels and men, he gave to each their intellectual and moral powers. Men, the lower order of beings, he endued with reason and conscience; distinguishing them by these faculties from the brute creation, which possess only that which we call instinct. When man had fallen, and lost, to a considerable degree, the faculties with which he had been invested, the Lord Jesus, agreeably to the covenant he had entered into with the Father, undertook to restore to man such a measure of light as his necessities required. This he did,

  1.      By the republication of his law—

[It was the Son of God who led his people out of Egypt through the wilderness: for that people, by their murmurings, we are told, “tempted Christ.” The law, therefore, both moral and ceremonial, we suppose to have been given by him. At all events, we are sure that they were, each of them in its place, rays emanating from him; “he being the end of both,” the end to which each looked, and the end by which both were fulfilled. The moral was “a schoolmaster, to bring us to Christ, that we might be justified by faith:” and the ceremonial shadowed him forth, in all his officesd.]

  2.      By a long train of prophecies—

[It was “by the Spirit of Christ” that all the prophets spoke, from the very beginning. And thus, with progressive clearness, was the mind of God revealed, relative to the restoration of fallen man. Whatever was made known respecting the Father and his eternal councils, it was all declared by the Lord Jesus Christ. No information on these inscrutable subjects ever proceeded from any other quarter: all the light that was in the world emanated from Christ alone; and was confined to his chosen people. All the rest of the world were left in the grossest darkness that can be imagined.]

Moreover,

  II.      He was the only true light, also, during his sojourning on earth—

[So he himself repeatedly and strongly affirms — — — He explained the law, which had been obscured and corrupted by the false glosses of the Scribes and Pharisees — — — and made himself known, in the plainest terms, as the only Saviour of the world: “I am the way, the truth, and the life; no man cometh unto the Father but by mek.” Nor was he less a light by his example, “shewing, in the whole of his deportment, how men ought to walk and to please God,” even “by following his steps,” and “walking as he walkedm.” Hence he cautioned the people of that day: “Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have the light, believe in the light, that ye may be the children of light.”]

I add, that,

  III.      He is the only true light at this day—

[“God, in covenant, gave him to be a light to the Gentiles;” “to bring the blind by a way that they knew not, and to lead them in paths which they had not known; to make darkness light before them, and crooked things straight.” And all this he does at this moment, even as St. Paul has testified respecting himp. What other source of light has any man but the written word, which our blessed Lord has inspired? or what other teacher has any man but his Holy Spirit, which Christ has promised, “to guide us into all truth?” The heathen philosophers, so far from adding one ray of light to the Scriptures of truth, have only “darkened counsel by words without knowledge.” “The truth of God has been foolishness to them;” and “their wisdom has been altogether foolishness in the sight of God.” Indeed, as the blind cannot see even the meridian sun, so “neither can the natural man, by any faculties of his own, discern the things of the Spirit.” “The eyes of our understanding must be opened by the Spirit of God, before we can be fully brought out of darkness into the marvellous light of his Gospelr.” As “the Day-spring from on high hath visited the world, to give light to them that sit in darkness and in the shadow of death, and to guide their feet into the way of peace;” so must “the Day-star arise in our hearts,” before we shall have any just discernment of “the things which have been freely given to us of God.’]

  INQUIRE then, I pray you,

  1.      What light you have received from the Lord Jesus Christ—

[I ask not what proficiency you have attained in worldly knowledge; for that, however excellent, can never save the soul. But I ask, “Has God, who commanded light to shine out of darkness, shined in your heart, to give you the light of the knowledge of the glory of God in the face of Jesus Christ?” — — — This is saving knowledge: this alone can save you. And this can be obtained from none but the Lord Jesus Christ, whose office it is to “open the blind eyesy,” and to “make you wise unto salvation by faith in him.” To every one amongst you, then, I say, “Awake thou that sleepest, and arise from the dead, and Christ shall give you light.”]

  2.      How far you are reflecting around you the light you have received—

[This is done by all the planets, moving in their orbits: and this must be done by all who profess to receive their light from Christ. All must “be as stars in his hands:” all must “reflect his virtuesb:” and, though it must of necessity be, that “one star should differ from another star in glory,” yet “must all shine as lights in a dark world;” and, in all who are truly and savingly enlightened, “their light will shine brighter and brighter unto the perfect dayd.” Let it he seen then, my brethren, by your life and conversation, “whose you are, and whom you serve.” Let Christ be your pattern in all things: endeavour to “walk in the light, as he is in the light:” so shall you be found “children of the light and of the dayf:” and “Christ shall be glorified in you,” both in this world and in the world to come.]

MDXCVI

BENEFIT OF RECEIVING CHRIST

  John 1:10–12.

He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.

THE blessings which administer to our worldly interest or bodily comfort, are equally welcomed by persons of all ranks and conditions: but those which have relation only to our spiritual good, are despised by many, and desired by very few. The light of the sun is not less prized by one than by another: all are sensible of its benefits, and value it accordingly. But “the Sun of Righteousness has arisen upon us,” and the benighted world regards him not: “he shines in the darkness, and the darkness apprehends him not.” Some however there are, who rejoice in his advent: and as they only have learned to appreciate his worth, they only shall enjoy the full benefits he confers.

The words of the Evangelist will lead us to shew,

  I.      The contempt poured on Christ by the unbelieving world—

What was said of him in that day is equally true in this:

  1.      His own creatures “do not know him”—

[It was Christ who formed the universe: “the world was made by him; and without him was not any thing made that was made.” He has moreover “been in the world” from the very beginning, “upholding it by his powerc,” and ordering every thing in it by his superintending providence. Yet, before his incarnation, he was not known; neither yet now is he known as the Creator and Governor of the world. His name indeed is known: but he is considered only as a great prophet. The generality of those who doctrinally maintain his proper Deity, never practically realize the thought, that “by him all things subsist.”]

  2.      His own people “do not receive him”—

[The Jews were called “Christ’s own,” because he had separated them from all other people, brought them out of Egypt, led them through the wilderness, and derived his human nature from the stock of Abraham, their father. Their very country was called “Emmanuel’s land. But we are his in a still more appropriate sense; because he has bought us with his blood; and we have been baptized into his name; and profess ourselves his followers. Yet we “do not really receive him,” any more than the Jews themselves did. We do not receive him in the character which he bears in the Holy Scriptures — — — We do not receive him for the ends and purposes for which he cameg — — —]

Alas! what contempt is this which we pour upon him! We can shudder at the indignities offered him by the Jews; but we ourselves are no less criminal than the people who crucified and slew him: they through ignorance apprehended and executed him as a malefactor: we, with our eyes open, cry, “Hail, Master!” and betray him.]

But that we may not continue to treat him thus, let us consider,

  II.      The honour he confers on those who believe in him—

A “receiving of Christ,” and a “believing in him,” are represented in the text as of precisely the same import. It is superfluous therefore to add any thing more in explanation of the terms. The benefits accruing from faith are the objects which next demand our attention. Unspeakable is the honour of becoming a child of God: yet to every one that believes in him, our blessed Lord gives,

  1.      To bear this relation to God—

[“To the Jews belonged the adoption,” as far as related to the external privileges of it. But we, on believing, “are made partakers of the Divine naturek.” We become the children of God as well by regeneration as adoption: yea, faith is at once the means, and the evidencem, of our sonship with God. There is no interval of time left for us to give proofs of our sincerity, before God will acknowledge us as his: but the instant we believe in Christ, we are “sons and danghters of the Lord Almighty.”]

  2.      To enjoy the privileges of this relation—

[The children of a stranger are not noticed by us, while our own children are admitted freely into our presence, and are the objects of our tenderest solicitude, our unremitted attention. We feed them, we clothe them, we protect them, we provide every thing for them that is suited to our circumstances, and that will contribute to their welfare. In all these respects believers find God a Father to them. They can go into his presence, “crying, Abba, Father!” and obtain from him whatever is necessary either for their support or comfort.]

  3.      To possess an inheritance worthy of that relation—

[Parents account it a duty to provide for the future maintenance of their children, and not merely for their present subsistence. With this view they lay up fortunes for them, which they are to inherit after the decease of their parents. Similar to this is the provision made for those who believe in Christ. They are “begotten again to an inheritance that is incorruptible, and undefiled, and never-fading.” “Being sons, they are heirs, heirs of God, and joint-heirs with Christq.” Nor shall they merely divide their Father’s inheritance among them; but every one of them shall enjoy the whole, and have his happiness enlarged, rather than diminished, by the communication of it to others.]

  LEARN then from hence,

  1.      The folly of unbelievers—

[One would suppose, that, in calling them to believe in Jesus Christ, we urged them to make the greatest sacrifices, and to resign every thing that could conduce to their happiness. But, on the contrary, we only invite them to “receive;” to receive “the greatest gift” which God himself is able to bestow: to receive Him, in whom they will find all that they can possibly desire. We require them to surrender nothing but what will make them miserable; and to receive nothing which will not make them happy. How unreasonable does their conduct appear when viewed in this light! If we were to offer them bags of gold, we should find them willing enough to accept as many as we could bestow. But when we exhort them to accept Him who is of more value than ten thousand worlds, they turn a deaf ear to our most importunate entreaties. See, ye unbelievers, see your extreme folly! and remember, that the day is coming, when that rejection of Christ, in which you now glory, will become the ground of your bitterest lamentation.]

  2.      The unspeakable benefit of faith—

[There are many things which put a considerable difference between one man and another. The influence of wealth and dignity exalts some far above the level of their fellow-creatures. The acquisition of knowledge and wisdom has no less effect in elevating the characters and conditions of men. But all the distinctions in the universe do not avail to dignify a man so much as faith. Faith brings Christ into the soul, and puts the poorest of men into the possession of “unsearchable riches.” Faith makes him, from a child of the devil, a child of God; from an heir of misery, an heir of glory. Faith elevates him from death to life, from infamy to honour, from hell to heaven. “Faith, even though it be small as a grain of mustard-seed,” produces all these wonderful effects. Cultivate then, my brethren, this divine principle. Labour to have it in more continued exercise. Let Christ, the greatest object of faith, be more and more precious to your soul. Thus shall you be really the most distinguished characters on earth, and ere long “inherit the kingdom prepared for you by your heavenly Father.”]

MDXCVII

CHRISTIANS BORN OF GOD

             John 1:13.

Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

IT is obvious, that there is at this day, even as there was in the days of Christ himself, a most essential difference between persons enjoying the same privileges and making the same professions. All the Jews professed themselves to be the people of the Lord; and Christ came to them, as bearing that relation to him. But they did not all receive him. The great majority of the Jewish nation rejected him: as it is said, “He came unto his own, and his own received him not: but to as many as received him, to them gave he power to become the sons of God, even to them that believed on his name.” Now, whence arose the difference between those widely-different persons? or from whence arises a similar difference amongst ourselves? The answer is given us in the words of my text: from whence I shall take occasion to shew,

  I.      To whom Believers are indebted for all that they possess—

This is marked with very peculiar precision:

It is not from any creature whatever that they receive one spiritual blessing—

[It is “not from blood,” or from natural descent, that they obtain any thing. Ishmael was as much the child of Abraham as Isaac was; and Esau was the son of Isaac as much as Jacob: but their descent from holy parents was of no avail to transmit to them the grace of God. So, in after-ages, we are told, that “all were not Israel who were of Israel; neither because all were the seed of Abraham were they all children; that is, they who were the children of the flesh were not therefore the children of God; the children of promise alone being counted for the seed.” So neither at this day does holiness flow in the blood of any person; nor can we become the Lord’s people by virtue of our descent from the holiest of men.

“Nor is it of the will of the flesh,” or by virtue of any power inherent in us, that we are made the Lord’s people. All are equally “dead in trespasses and sins;” “nor can any man quicken his own soul.”

“Nor is it of the will of man,” or by any efforts of our friends, that we are made holy. We may adopt any person, whom we will, into our own family; but we cannot bring him into the family of God. Samuel, David, Hezekiah, would never have left their own children to perish, if they could, by any efforts of their own, have saved them: nor would Paul, who “had continual heaviness and sorrow in his heart for his brethren’s sake,” have failed to communicate to them effectual aid, if he had had it at his own disposal.]

It is “of God alone” that any true Believer “is born”—

[“From God alone comes every good and perfect gift.” If saving grace be imparted to any of us, it is owing to the exercise of his sovereign will, and the operation of his effectual grace. To this the whole Scriptures bear witness. “Of his own will begets he us with the word of truth.” From all eternity did he select the objects of his choice, predestinating them to the adoption of children; that to all eternity they may be “to the praise of the glory of his grace.” All this is altogether irrespective of any works of theirs, past, present, or futuree. In a word, that is true which the Apostle so strongly states in the Epistle to the Romans, and in such perfect conformity with the words of my text: “God hath mercy on whom he will have mercy, and hath compassion on whom he will have compassion. So, then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.”]

This being, for the most part, an unpalatable truth, I will not leave it till I have established it beyond the possibility of doubt—

[Behold the persecuting Saul; and trace, in all its steps, the conversion of his soul. Read the account of it in the ninth chapter of the Acts of the Apostles. “Saul, yet breathing out threatenings and slaughter against the Disciples of the Lord, went unto the high-priest, and desired of him (he was altogether a volunteer in this matter) letters to Damascus (a foreign country, not under the government of Judah), to the synagogues; that if he found any of this way, whether they were men or women, (such was his humanity!) he might bring them bound to Jerusalem.” I ask, Could any one of his party be further off from conversion than he? “But, as he journeyed, he came near to Damascus: and suddenly there shined round about him a light from heaven. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.” To him a man named Ananias was then sent by God himself, in these memorable words: “Go thy way to him; for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israeli.” Thus was he converted; the only one of all the party, as far as we know;—he, the most embittered of them all, the ringleader of them all, the most unlikely of all. What a comment was this on the words of my text! and what an example of the truth contained in them! The Apostle, speaking of it to the Galatians, puts this very construction upon it all: “It pleased God, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in me, that I might preach him among the heathen.” Now precisely thus it is with every one that is brought to the faith of Christ: he is born, “not of blood, nor of the will of the flesh, nor of the will of man, but of God.” Nor is there one upon the face of the whole earth who must not say, “By the grace of God I am what I am.”]

Trusting that the point we have been endeavouring to establish is fully conceded to us, we will proceed to shew,

  II.      What encouragement we derive from that all-important consideration—

Unspeakably encouraging are these two thoughts connected with it:

  1.      All Believers have the same God to go unto for all that they can stand in need of—

[Had their divine life originated from man, either from themselves or others, they must have looked to man to carry it forward. But who that knows the weakness and mutability of man must not have trembled for them? The friend, by whose kind attentions they had been converted, is absent on a journey, or is dead, and his help can no more be obtained. Or the good dispositions which they themselves put forth, and by virtue of which they were brought to God, have been over-powered by temptation, and are no longer at their command. They feel a hardness of heart which they cannot remove, and a distraction of mind which they cannot fix. What then is to be done? The water has failed them, not in the channel merely, but at the fountain-head. But let them reflect on God as the alone source of all that they have possessed, and then they will have this rich consolation in the midst of all their trouble and perplexity: ‘Who is it that has brought me hitherto? and what did He find in me as an inducement to him to magnify his grace in me? He saw nothing in me but sin: he loved me only because he would love me: he consulted nothing but his own sovereign will: he chose me, and not I him: and apprehended me, before he was apprehended by me. Then to him will I look: in him will I hope: to him will I apply. If “he was found of me when I sought him not, and made known to me when I inquired not after him,” I may hope he will not turn his back upon me when I seek him; nor turn a deaf ear to me when I call upon him. My only ground of fear is, either that he is not able, or that he is not willing, to afford me the succour which I stand in need of. But of his ability how can I doubt, when I reflect on what he has already done for me, in quickening me when dead, and bringing me thus far on my journey heaven-ward? Nor can I doubt of his willingness to help me, since the very first motions of my heart towards him were the gift of his sovereign grace, who “gave me both to will and to do of his good pleasure.” ’ Surely these thoughts must afford unspeakable encouragement to the believer, under all the trials to which he can ever be exposed; whilst, on the contrary, if he had only a created power whereon to rely, he must on many occasions sink into utter despondency.]

  2.      The mercies they have received are to them a pledge of future blessings—

[This necessarily arises from the thought of God’s electing love. For, why did he ever choose us? Was it to abandon us again? Why did he ever quicken us? Was it to give us over to death again? Why did he ever translate us from the kingdom of darkness into the kingdom of his dear Son? Was it that we might ultimately perish with an accumulated weight of condemnation? He has told us, that the gift of “his Holy Spirit is an earnest of our heavenly inheritance.” Now, an earnest is a part of a payment, and a pledge that the remainder shall in due time be paid: and, consequently, the work of grace already wrought in the hearts of his people is a pledge that he will carry on and perfect it within them. For “he is a God that changeth not; and therefore we neither are, nor shall be, consumed.” “His gifts and calling are without repentance or change of mind, on his part.” “Whom he loveth, he loveth to the end.” And the consideration of this is a rich consolation to his believing people; as he has said: God, “willing more abundantly to shew unto his people the immutability of his counsel, confirmed it with an oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge, to lay hold on the hope set before us.” Hence the believer may be confident that “God will not cast him off;” but that, whatever he may have to contend with, “nothing shall ever be permitted to separate him from the love of God which is in Christ Jesus our Lord.”]

But that this subject may not be made an occasion of any undue confidence,

  1.      Let us inquire whether we have ever experienced this great change—

[It is evident there is a change to be experienced, which no created power can effect. Now then, I ask, Has any such change taken place in you? Think again: It is a change that depends not on your descent from Christian parents; a change which no endeavours of friends can ever accomplish, and which no efforts of your own can ever merit or effect: it is a new creation; and a work of God alone, as much as the creation of the universe itself. Perhaps you will say, ‘Tell me more distinctly wherein this change consists.’ I will do so. It is “a receiving of the Lord Jesus Christ” as the gift of God to your souls; and “a believing in him” as your “all in all.” To these is “the privilege of becoming the sons of God” assigned; and to these alone. If, then, you are “born of God,” these marks must, of necessity, be found in you. You have felt your need of a Saviour; you have cried to God for mercy with your whole hearts: and you have embraced the Lord Jesus Christ as “all your salvation and all your desire.” Examine into this matter, my beloved brethren. Here is the precise point of difference between the children of God and the children of the wicked one. Those who are born of the flesh only, may be moral and externally religious: but the child of God lives altogether by faith on the Son of God, receiving all blessings out of his fulness, and improving them all for his glory. This is a new birth: and were you as moral as Nicodemus himself, you must experience it, at the peril of your souls; and, except ye be thus born from above, ye cannot enter into the kingdom of God. I pray you, brethren, settle this well in your minds: for to those only who stand in this relation to their God is there “any inheritance among the saints in light.”]

  2.      Let us endeavour to manifest it, by a suitable life and conversation—

[God had one only dear Son, whom he sent down from heaven to sojourn upon earth. And the Scripture fully informs us what dispositions he exercised, and what conduct he pursued. And every one who is born of God will follow his steps, and “walk as he walked.” He will “no longer walk according to the course of this world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience.” He will be no longer of the world, any more than Jesus Christ was of the world. He will rise above it. He will be crucified unto it; and regard it as a crucified object, that has no longer any charms for him, or any power over him. His tempers, too, will be mortified and subdued. He will have the meekness and gentleness of Christ in his whole deportment: and, if he be not able perfectly to attain the measure that was in Christ Jesus, he will aspire after it, and be satisfied with nothing less. In a word, he will not live unto himself, but unto God, making it “his meat and his drink to do the will of his Saviour and Redeemer.” Now, then, brethren, this is the way in which you will live, if you are sons of God. “You will shine as lights in a dark world;” and “your light will shine brighter and brighter to the perfect day.” Once attain this conformity to your Saviour’s image, and you will need no one to tell you whence it came, or by whose power it has been wrought. You will readily give all the glory to your God; and ascribe on earth, as you will to all eternity ascribe in heaven, salvation to Him who sitteth upon the throne, and unto the Lamb for ever and ever.]

MDXCVIII

INCARNATION AND CHARACTER OF CHRIST

  John 1:14.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

IN treating on divine subjects, the mind should be impressed with holy awe: whenever we approach them, we should apply to ourselves the injunction given to Moses, and “pull off our shoes as standing upon holy ground.” But of all subjects, that of the incarnation of our blessed Lord should be contemplated with the profoundest reverence. It has heights and depths, which even the heavenly intelligences themselves are unable to explore. “They are ever looking into it;” and to all eternity will behold in it fresh wonders to admire. But “great as is this mystery of Godliness, God manifest in the flesh,” it cannot for one moment be questioned by any one who believes the Scriptures. The Evangelists, as inspired by the Holy Ghost, declare it; whilst, as “eye-witnesses of his Majesty,” they attest it. Let us then with all humility of mind proceed to the consideration of the Apostle’s testimony in our text; wherein we notice both the incarnation and the character of Christ.

  I.      The incarnation of Christ—

[The person here said to be made flesh, is “the Word:” and it is manifest, that the Apostle speaks, as knowing that the persons to whom he spoke were familiar with the terms he used. It does not appear probable that the Jews should borrow the term LOGOS (here translated “the Word,” and elsewhere translated “Wisdom,”) from the Platonists; or that the Apostle would adopt it from them. We rather suppose that the Jews, and consequently the Apostle also, received the term from the Scriptures themselves: for the Psalmist says, “By the Word of the Lord were the heavens made:” and Solomon, in the Book of Proverbs, speaks of “Wisdom” in almost the same terms as the Apostle uses in reference to “the Word.” At all events, we know from the whole preceding context, as also from the text itself, that the Logos or “the Word” is no other than “the only-begotten Son of God.” We know that he subsisted from all eternity; that he was personally distinct from God the Father; that, nevertheless, he was truly and properly God; and, finally that, so far from being himself a creature, he was the Creator of all things, without any limitation or exception.

This divine Person (the Second Person in the ever-adorable Trinity,) “was made flesh;” that is, he assumed our nature with all its sinless infirmities; and “was made in all things like unto us, sin only excepted” — — — In that state of humiliation he sojourned upon earth, as once he dwelt with his people in the wilderness; his Deity being veiled by human flesh, as formerly it had been by the Shechinah, the bright cloud, which, as the symbol of his presence, dwelt in the tabernacle first, and afterwards in the temple.

We stop not to enlarge upon this stupendous mystery; wishing rather to shorten our discussion, that we may have the more room for a practical improvement of it.]

The Apostle, as we might well expect, after mentioning the incarnation of Christ, proceeds to notice,

  II.      His character—

[In the primary sense of the passage, the terms “full of grace and truth” refer to the official character of Christ. He came to introduce a dispensation very different from that which had hitherto existed. The law which Moses had given to the Israelites “was a ministration of death and condemnation:” and though the ceremonial law had held forth hopes of pardon and acceptance, yet it consisted merely in ritual observances, which in themselves were of no value, and which could never take away sin. But Jesus Christ came to proclaim pardon and peace to all; and was himself the substance, of which all the rites of Moses were only types and shadows. View the types of every description; and there was not one which had not its accomplishment in him: view the prophecies; all of which were fulfilled in him: and at the same time all the curses denounced by the moral law are turned into blessings, to all them who embrace his Gospel. Hence he is justly said to be “full of grace and truth.”

But we may not improperly include under these words the personal character of Christ. Whilst all his instructions exactly accorded with the mind and will of God, his life was wholly without spot or blemish: he was “full of truth;” and “in him was no sin,” “no guile” whatever.

As to the “grace” that was in him, listen only to any of his discourses; hear his gracious invitations even to the chief of sinners; see him conversing with publicans and harlots, and allowing them to have the freest access to him; behold him “going about doing good,” healing all who came to him, even hundreds and thousands in a day, and proclaiming to all of them the glad tidings of a free and full salvation: and then say whether he was not also full of grace, even like an overflowing fountain, “out of whose fulness all that believed on him might receive?”

If we needed any express testimony respecting his character, we have it from those “whose ears heard, whose eyes saw, and whose hands handled this Word of life:” “they beheld his glory, as the glory of the only-begotten of the Father:” they beheld it in his miracles (“by which he manifested forth his glory”); they beheld it in his transfiguration; in the audible attestations which he repeatedly received from heaven; in the perfections of wisdom, power, holiness, &c. which he displayed; and finally in his resurrection, and glorious ascension to the right hand of God: they beheld him in all these things, shining as “the brightness of his Father’s glory, and the express image of his person:” veiled as his Godhead was from common eyes, they beheld in him a radiance, altogether suited to his august character.]

  That we may not entertain these thoughts in a merely speculative manner, we would entreat you to “suffer a word of EXHORTATION”—

  1.      Inquire wherefore Christ became incarnate—

[When we hear of such an astonishing event, methinks we should naturally inquire into the reasons of it. Surely there was some occasion for it; nay, we cannot conceive that it should take place without some urgent necessity. What then was that necessity? It was this. The whole human race were become guilty before God, and were no more able to restore themselves to the Divine favour than the fallen angels were. Is any one disposed to doubt this truth? let him tell us then, why God’s co-equal, co-eternal Son became incarnate. In vain will he seek for a reason, except (where St. Paul found it) in the lost state of man: “If one died for all, then were all dead” — — — Know ye then, beloved, every one of you, that you are, in yourselves, lost and hell-deserving sinners; and that, if ever you be saved at all, it must be by the blood and righteousness of your incarnate God — — —]

  2.      Endeavour to obtain clearer views of his character—

[Though there are days expressly set apart for the consideration of the most important things relating to Christ, his formation in the womb, his nativity, his circumcision, his death, his resurrection, and ascension, yet few, very few, are in the habit of directing their attention to him. Instead of “counting all things but loss for the excellency of the knowledge of him,” they scarcely think of him at all, or desire to receive any instruction respecting him. Hence that supineness which we behold on every side — — — But how different would be the state of men, if they once saw his glory, and had just views of his “grace and truth!” What “a gathering of the people to him” would there then be! How would they “flock to him as the doves to their windows!” — — — O that God would take the veil from our hearts — — — And that we might so “behold his glory, as to be changed by it into the same image from glory to glory, even as by the Spirit of our God!”]

  3.      Seek after a closer union with him—

[We may all be said to be united with him in some respect, because “we are partakers of flesh and blood, and he likewise has taken part of the same. But it is not his union with our nature that will save us, but our union with him; not his being one flesh with us, but our being “one spirit with him.” We must exercise faith on him; and by means of that faith be united to him as branches to the vine, or as members to the head — — — Without this, we can never hope to receive out of his fulness those blessings which we stand in need of — — — Let none of you then imagine that you have any interest in his salvation, till you are brought daily to live a life of faith upon him, and, through the influences of his Spirit, to devote yourselves unreservedly to his service.]

  4.      Aspire after that which was the great end of his coming—

[We are constantly reminded that he came into the world, that they who believe in him might become sons of God, and enjoy everlasting life — — — Shall we then be indifferent about that which brought him down from heaven? How shall we bear the sight of him in the day of judgment, when we shall behold him in the very same body which he assumed on earth? How will that stupendous effort of his love reproach and confound us! How shall we even wish that we had been permitted to perish like the fallen angels, instead of being left to contract that more aggravated guilt of sinning against a God in our own nature, and rejecting the salvation which he died to purchase for us! If we could suppose the Saviour now capable of weeping, as once he did over the impenitent Jerusalem, methinks he must be now weeping over many of us, to see how his love has been disregarded by us, and that the only effect of it is to aggravate our condemnation. Let us awake from this fatal stupor; let us follow him in our hearts to those realms of glory where he now dwells; and strive incessantly for the attainment of that kingdom, where we shall be with him and like him for ever.]

MDXCIX

THE BELIEVER’S INTEREST IN CHRIST’S FULNESS

             John 1:16.

Of his fulness have all we received, and grace for grace.

THE sacred writers never seem to be afraid lest they should exalt Christ too much, or ascribe to him a glory which did not properly belong to him. St. John in particular evinces a desire to magnify him as much as possible, and sets forth his perfect equality with the Father in as strong and perspicuous terms as language would afford. In the chapter before us he declares that Christ was not only co-existent with God before the world, but that he himself was God, the sole Creator of the universe; and in the words we have just read, he represents him as the only source of all good.

That we also may be led to glorify his name, we shall shew,

  I.      What is that fulness spoken of in the text—

Jesus Christ has in himself all the fulness of the Godhead. But this cannot be the fulness of which the Apostle speaks, because the Godhead is absolutely incommunicable to the creature. There is another fulness, which, according to the Father’s appointment, dwells in him as our Mediator, namely, a fulness of every thing which his redeemed people can stand in need of—

[Are we immersed in darkness, and sitting in the shadow of death? He is “the light of the world; and whosoever followeth him shall not abide in darkness, but shall have the light of life.” Are we inexpressibly guilty, and incapable of working out a righteousness for ourselves? He is “Jehovah our Righteousnesse,” and “the end of the law for righteousness to every one that believeth.”—Are we so depraved as to be “altogether filthy and abominable,” and “insufficient of ourselves even to think a good thought?” He has within himself a fountain of grace to “cleanse us from our filthiness,” and to purify us unto himself a peculiar people, zealous of good works. Are we exposed to severe afflictions and manifold temptations? In him is boundless compassion to sympathize with us, and irresistible power to succour and support ush. Thus has he in himself a fulness of light to instruct, of merit to justify, of grace to renew, of compassion to pity, and of power to save us, even “to the very uttermost” of all our wants.]

This fulness, however, is not the same with that which resides in his believing people—

[There is a fulness with which believers are filled, even “all the fulness of God.” But theirs is widely different from his. Theirs is limited, being only “according to the measure of the gift of Christ;” but his is unbounded; “the Father giveth not the Spirit by measure unto him;” “he has the residue of the Spirit,” dwelling and abiding in him. Theirs moreover is derived from him as its proper source and fountain; but his is essentially inherent in him: “in him was life” originally: “as the Father has life in himself, even so hath he given to the Son to have life in himself.” Theirs is for themselves alone; they have not any to communicate to others: His is for the use and benefit of his Church: he possesses it, that, being Head over all, he may impart out of it, and “fill all things with it.” Theirs is perishable: though they be filled with it now, even as a house with light from the meridian sun, they would be destitute of it in an instant, if the communications of heaven were intercepted or withheld: but his is immutable and eternal: he is “the same yesterday, today, and for ever.”]

That our inquiries about this fulness are not merely speculative, will appear, while we shew,

  II.      What interest believers have in it—

Every believer receives out of the fulness that is in Christ—

[To state the precise mode in which Jesus communicates his blessings to the soul, is impossible; nor while we remain strangers to so many things in nature, must we wonder, if there be some things in the dispensations of Grace which we cannot fully comprehend. But the illustrations, with which the Scripture furnishes us, are sufficiently clear for any purposes of useful instruction. Christ is represented as a vine, of which we are the branches; and as a Head, to which we are united as the members. Now, as between these a vital union and constant communication are necessary, in order to the support of animal or vegetative life; so is it by constant, though invisible, supplies of grace from Christ that the believer is enabled to maintain his spiritual life and vigour—]

He receives from Christ “grace for grace”—

[The terms “grace for grace” are variously interpreted; nor is it easy to ascertain which of the different senses is the true one. Some explain it of “the substantial grace of the Gospel,” which all, both Jews and Gentiles, receive; “instead of the shadowy grace that was contained in the legal dispensation:” others understand it as importing “grace upon grace,” administered in copious and successive portions: others again think it means, “grace answerable to the grace that is in Christ Jesus;” and others, “grace for grace sake.” Without determining which of these interpretations we should exclusively retain, we may observe, in reference to them all, that all those blessings which believers under the law enjoyed by means of types and ceremonies, we have conveyed to us in a fuller measure, and by the more simple channel of the written word: “Christ came that we might have life, and have it more abundantly.” Nor is there any intermission to the communications which we receive from Christ; they flow, like the waves of the sea, in constant succession and the richest abundance: whatever we have received, it will always be found true, that “he giveth more grace.” His aim in bestowing on us such “abundance of grace, and of the gift of righteousness,” is, that he may transform us into his own likeness. And this is the effect which he produces: as a parent begets a child in his own likeness, or a seal stamps its own image on the wax impressed by it, so does the Lord Jesus communicate to us the very graces that there are in him, till we are “changed into his image from glory to glory.” All this he does purely “of his own good pleasure,” and for the honour of his Father’s name. He sees not any thing in us which can merit such unspeakable favours; “he is gracious because he will be gracious, and has compassion because he will have compassiony.” Nor must we forget that this is the privilege of “all:” the Apostles themselves could draw from no other fountain; and it is alike open to all who will go to it.”]

  INFER—

  1.      How glorious is Christ in himself, and how suited to our necessities!

[We admire the sun in the firmament because it pours out its blessings upon so many at once: but that can enlighten only half the globe at one time. Not so the glorious Person of whose fulness we speak: if every person in the whole creation should call upon him at the same moment, he would have no occasion to defer an answer to the request of any; he is all eye to see, all ear to hear, all hand to relieve; in the very same instant he could replenish all, out of his own inexhaustible, undiminished fulness. Who then can hesitate a moment to pronounce him “God over all, blessed for ever?” And is not this exactly such a Saviour as we need? Are not we all emptiness and poverty, all weakness and misery? Is that description exaggerated which represents us as “wretched, and miserable, and poor, and blind, and naked?” Let us adore our God for giving us such a Saviour: and let us “live continually by faith on the Son of God,” making him our “wisdom, our righteousness, our sanctification, and our complete redemption.”]

  2.      How highly privileged are all true believers!

[The believer may survey all the fulness that there is in Christ, and claim it all as his own. All which Christ possesses in himself, all which he can do on earth, and all which he can bestow in heaven, is the portion of every the weakest saint, according to the measure of the grace that is in him, and according to the capacity which he has for receiving more grace. Every vessel of the sanctuary, from “the smallest cups to the largest flagons,” shall be filled: if any be straitened in the blessings they receive, they are “straitened in themselves, and not in himc.” Blessed, thrice blessed are all that “hang upon him!” But can the text be applied to all this assembly? Can we say respecting you, without exception, “Out of his fulness have we all received?” Would to God we could! Would to God that the graces, which were in Christ, were so conspicuous in you all, and were poured out upon you in such an abundant measure, that there might be no room to doubt of your union with him! But let this matter be no longer in suspense: let us all go to the Fountain-head, and “draw water with joy out of the wells of salvation:” let us “aspire after the blessedness of God’s chosen, that we may rejoice for ever in the gladness of his nation, and glory with his inheritancee.”]

MDC

THE MANIFESTATION WHICH CHRIST HAS GIVEN OF THE FATHER

  John 1:18.

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

THE knowledge of God is the great source of blessings to mankind, but the heathen world were altogether ignorant of him, nor were the Jews themselves fully instructed concerning him: to make a full revelation of him to the world was a part of that work which was reserved for Christ himself; and this office he performed, to the unspeakable comfort of his Church and people The Evangelist unites his testimony with that of John the Baptist in confirmation of this truth.

We shall inquire,

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