John 6:60.

John 6:60.

  3.      Courageously—

[We shall surely meet with reproach and persecution, if we set ourselves in earnest to serve the Lord. But let us “remember him who endured such contradiction of sinners against himselfp.” Woe be to us if we draw back through the fear of man. We must hate, not only father and mother, but even our own life also, if we would be Christ’s Disciplesr. Let us then “take up our cross daily” after Christ’s example, and “suffer with him, in order that we may be also glorified together.”]

  ADDRESS—

  1.      Those who are unconcerned about the work of God—

[Has not God appointed you a work to do; and ought you not to have begun it long ago? Is it expedient to leave it to a dying hour? What if you should die before it is finished? O, begin instantly; for the “night cometh, wherein no man can work.”]

  2.      Those who do his work deceitfully—

[God has pronounced such persons accursed, no less than if they did nothing for him. His service must be your “meat” and drink; the joy of your souls, and the business of your lives. See then that ye “approve yourselves to God as servants that need not be ashamedu.”]

  3.      Those who are in a measure conformed to their Saviour’s image—

[Bless your God, who has thus far enabled you to serve him. But O! think how much you fall short of your heavenly pattern! Forget then what is behind, and press forward for that which is before you: so shall you in due season “rest from your labours,” and be welcomed as good and faithful servants to the joy of your Lord.]

MDCXXI

THE HAPPY STATE OF THE CHURCH

  John 4:35, 36.

Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields: for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.

AMAZING was the condescension of our blessed Lord. No one was too mean or too vile for him to notice with his favourable regards. His enemies cast this as a reflection on his character, that he was “a friend of publicans and sinners.” The woman with whom he had been conversing was certainly of as abandoned a caste as can well be conceived: but the result of his conversation with her was most extraordinary: for, through her, a vast multitude flocked to hear him, and that, too, with a readiness of mind to receive his instructions, insomuch that they appeared like “a field of corn white already to harvest.”

This expression of our Lord respecting them will properly lead us to consider,

  I.      The prospects opening around us—

The times in which we live are perhaps as remarkable as any since the apostolic age. Though religion has been on the increase in this nation for half a century, yet it is within these twenty years that the spread of it has become so remarkable, as to attract the notice of all who are in the least observant of what relates to the kingdom of God. Before that time, it might have been said, “There are yet four months to the harvest,” and any prospect of reaping a harvest of immortal souls is distant: but now we may say, “Lift up your eyes, and look on the fields; for they are white already to harvest.” Observe what the state of things is,

  1.      Abroad—

[Was there ever such a co-operation seen, as that which now exists throughout almost the whole of Christendom, for the diffusion of the Holy Scriptures, and for the translation of them into all the different languages of the world? A few years ago such a combination of zeal in the interests of religion would have been thought to be scarcely within the regions of possibility — — — The multitude of missions, too, which are now established in every quarter of the globe, are no less worthy of our especial noticeb — — — A field laden with the ripened produce of the earth scarcely differs more from that which is lying fallow, than the face of Christendom does in these respects from its aspect at any period during the last two hundred years.]

  2.      At home—

[Here it comes more within our own more immediate observation. See the societies formed throughout the land for every benevolent purpose, and especially for whatever may advance the kingdom of Christ on earth; such as, for the education of children, the circulation of the Bible, the support of missions, &c. &c. It is a remarkable fact, that whereas fifteen years ago the whole amount of annual subscriptions for such purposes did not amount to more than 50,000l., they now exceed 500,000l. Together with this, true piety also has increased to avast extent — — — We may well therefore regard our whole country as “a field, that is white already to harvest.”]

Let us now extend our views to,

  II.      The encouragement we have to make a suitable improvement of them—

All should labour, to the utmost of their power, to advance the interests of the Redeemer’s kingdom. And to this we have equal encouragement,

  1.      In the event of good success—

[The work of God is here compared to a harvest, which a successful preacher may be said to reap. A man who reaps his field considers himself well repaid for his labour, because he lays up in his barns wealth which will support him through the year. But how much better is the Christian Minister repaid! for he “gathers fruit unto life eternal.” What he reaps, will be laid up in the granary of heaven, and will itself endure through eternal ages; yea, and endure also as “his joy and crown of rejoicing” for evermore. Were he to gather but one sheaf of corn, he would be richly recompensed for a whole life of labour: but if his efforts be crowned with a larger measure of success, he will have proportionable ground for joy and gratitude to all eternitye — — —]

  2.      In the event of ill success—

[The man who sows his field may be disappointed in a variety of ways: an untoward season may destroy his crop; or an invading enemy deprive him of it; or death may arrest him before it is reaped. But the spiritual “sower shall rejoice together with the reaper,” and have “his own reward according to his own labour.” “The Lord of the harvest will not suffer any one of his labourers to work for nought. In the very work itself he shall find a rich reward; and “though Israel be not gathered, yet shall he who sought their welfare be glorious before the Lordg.” Hosea prophesied for seventy years, and Isaiah fifty; and both of them had reason to complain, “Who hath believed our report?” But are they therefore without a recompence? No: What “they sowed, we reap: they laboured, and we have entered into their labours.” And, as they shall participate our joy, so shall we the joy of those who shall reap what we have sown.]

  Let us then,

  1.      Be on our watch, to do all the good we can—

[Our blessed Lord was sitting weary by a well-side: yet, when an opportunity afforded itself of instructing the Samaritan woman, he embraced it, accounting it “his meat to do the will of him that sent him.” And who would have thought that such effects should flow from that single conversation? So it may be with us. We make many attempts apparently in vain: but who can tell what one single act of benevolence may produce? Let the occasion before us encourage us to “be instant in season and out of season,” and to “sow both early and late, not knowing which shall prosper,” or what blessings may result from an individual effort.]

  2.      Increase our labours as opportunities for labour are increased—

[“The field for labour is the world.” Heretofore but small portions of it have been open to us; but now men are calling to us from every quarter of the globe, “Come over, and help us!” Let us then extend our labours far and wide: yea, let us make it “our very meat to do the will of God;” having a constant appetite for it, and accounting every day as lost, in which we have not done somewhat for the souls of men. Let the nature of the harvest animate us. Think of immortal souls; and, whether reaped by us or not, yet if reaped by others, at whatever distance of time, in consequence of what we have sowed, reckoned to us as “our joy and crown!” Let us, I say, gird up our loins to this good work; and we shall surely “rejoice, in the day of Christ, that we have not laboured in vain, or run in vain.”]

MDCXXII

CONVERSION OF THE SAMARITANS

  John 4:41, 42.

And many more believed because of his own word; and said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.

THE conversion of the Gentiles was not an object of our Lord’s personal ministrations: “he was sent only to the lost sheep of the house of Israel.” Yet there were some particular occasions whereon he testified his regard for them, and gave them pledges of that mercy which was afterwards to be displayed towards them by the ministry of his Apostles. Of this we have an instance in the passage before us. He not only declared his Messiahship to the Samaritan woman whom he met at Jacob’s well, but spent two days with the Samaritans in the city of Sychar, and converted numbers of them to the obedience of faith. From the testimony which she gave of him, they entertained high thoughts of his character; but from a personal acquaintance with him they were convinced that he was the Saviour of the world. This is the account which they themselves gave of their own experience: and from it we shall take occasion to,

  I.      Distinguish between the kinds of faith here mentioned—

We ought to seek clear views of religion in general, but especially of its fundamental points. Now there is no subject more important, nor any about which more mistaken notions are entertained, than the nature of saving faith. But the distinction is here drawn for us with great accuracy.

The faith which the Samaritans first exercised was founded on mere report—

[The woman had testified to them that Jesus had told 1 the secrets of her heart, even such as could be known only to the Most High God: and had appealed to them whether this was not a convincing evidence that he was the long-expected Messiah. Her argument was plain and conclusive: and, as she had no motive for deceiving them, they believed her report of him, and acknowledged the justness of her conclusion.

We do not mean to disparage this kind of faith: it was good as far as it went; and it was productive of solid benefit to the persons who possessed it, inasmuch as it removed all their prejudices, and disposed them to form a more accurate judgment for themselves. But still we cannot regard this faith in any other light than as a speculative assent, grounded upon human testimony. It seems to have been not unlike to that which is so common amongst ourselves, which arises from a view of the evidences of our religion. We see that all the ancient types and prophecies were fulfilled in Christ, and that most unquestionable miracles were wrought by him and his Apostles in confirmation of his word; and therefore we say that he is, and must be, the Messiah. Yet those who are most versed in this kind of reasoning, are not always suitably affected with it: their knowledge of Christianity is, in many cases, merely speculative, residing in their heads, but never descending into their hearts, nor influencing their lives. We cannot therefore consider this as a saving faith: being unproductive of good works, it is dead; and, if carried no further, will leave the possessor of it in the state of those unhappy spirits, of whom it is said, “They believe, and tremble.”]

The faith to which they afterwards attained, was founded on their own experience—

[During the two days that our blessed Lord staid among them, they heard him discourse on the things relating to his kingdom. They perceived that “he spake as never man spake;” and “his word was with power.” As it had before probed the heart of the woman at the well, so it searched their hearts, and disclosed to them all their hidden abominations. It shewed them, that they themselves were lost, yea, that the whole world also was in a perishing condition; and that He was sent of God on purpose to deliver them. From the correspondence which they saw between the character he sustained and the necessities they felt, they were assured “that he was the Christ, the Saviour of the world:” and they determined to rely on him, as their Saviour, and their Redeemer.

Now this was saving faith: it brought them fully to Christ for the ends for which he was sent into the world: “With their hearts they believed on him unto righteousness: and with their mouths they made confession unto salvation.” This faith was very different from that which they first exercised: it was more distinct, more assured, more influential: they had more full and complete views of the objects of Christ’s mission — — — they “had within themselves a witness” of the suitableness and sufficiency of his salvation — — — and they instantly became his open and avowed Disciples, in spite of all their former prejudices, and the prejudices of all around them — — —

Certainly we must look for good works as fruits and evidences of this faith: but this faith, supposing it to be sincere, will assuredly issue in salvation.]

We proceed to notice,

  II.      The importance of making this distinction—

Two facts will serve to illustrate this:

  1.      For want of distinguishing aright, many sincere persons are distressed—

[The nature of saving faith has, as might well be expected, been a subject of controversy in the Christian world: and it is to be lamented, that, whilst some have placed the standard too low, others have raised it too high. A full assurance of our own personal acceptance with God has been supposed by many to be an essential part of true faith: and hence multitudes who have really “fled to Christ for refuge as to the hope set before them,” are disquieted from day to day, because they do not feel in themselves that assurance. But God does not require us to believe more than he himself has revealed: and where has he revealed that any particular individual amongst us is in a state of salvation? or where has he said that the belief of our own personal interest in Christ is necessary in order to our obtaining an interest in him? Indeed, such a declaration would be absurd: it would be a contradiction in terms: it would require us to believe that a thing does exist, in order that it may exist; which is as absurd, as to believe that we are well, in order that we may be well; or that we are in heaven, in order that we may be in heaven. A thing must exist, before we can know that it exists; and therefore the knowledge of our acceptance with God cannot precede that acceptance; much less can it be necessary in order to our acceptance with him. As for straining metaphorical expressions in order to found doctrines upon them, it is injudicious in the extreme. It is far better to examine what that faith was, which was exercised by the saints of old, and which they found effectual to their salvation: and if we do that, we shall always find, that the faith by which they were saved, was a faith of affiance, and not that which is generally (but improperly) called a faith of assurance. Assurance is necessary, so far as it relates to Christ’s ability and willingness to save us; but it is not necessary in relation to our own personal acceptance with him: this is desirable, no doubt, and a great source of comfort to the person who possesses it: but they who do not possess it, may yet be in a state of salvation, and enjoy much consolation in the hope that they shall not finally be cast out.

Is there any one then amongst us under such circumstances; let him be of good courage, and in humble confidence cast himself upon the mercy of a reconciled God, If he perish at the foot of the cross, he will be the first that ever perished there — — —]

  2.      For want of distinguishing at all, many insincere persons are ruined—

[The generality of persons seem to have no idea of any faith beyond that of a mere assent to certain propositions: and, if they have never set themselves to oppose Christianity, they take for granted that they are believers. They were born in a Christian land, and have been educated in the Christian faith, and therefore they suppose that all is well. If they are licentious in their conduct, they will allow perhaps that they are deficient in their morals; yet they never suspect that they are materially wrong in their faith. But let them look around, and see what is the fruit of such faith as they possess: do they find it productive of any such effects as resulted from the faith of the first Christians? No: it leaves the possessors of it under the influence of the world, the flesh, and the devil, as much as the heathens themselves. How then can this be saving faith, of which it is said, It “purifies the heart,” and “overcomes the world?” Yet under this delusion the generality of Christians both live and die — — — Is it not important then that they should be told, that “He is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh?” Surely, whatever such persons may imagine, if ever they be brought to a saving knowledge of Christ, they will say, Now we believe in Christ, not because we have been told by our Parents that Christianity is true, but because we have heard him ourselves speaking to us in his word, and have felt that he is exactly such a Saviour as our necessities require.]

  ADDRESS—

  1.      Let us not deceive ourselves by resting in a spurious and inefficient faith—

[St. Paul exhorts us to “examine ourselves, whether we be in the faith.” And truly, when we see what little influence our faith has had upon us in times past, we may well suspect that it has not been of a right kind — — — If we continue in our delusion any longer, our error may soon be past a remedy — — —]

  2.      If enlightened ourselves, let us endeavour to enlighten others—

[Some may say, The vileness of my character, or the weakness of my capacity, render it unfit for me to attempt the instruction of others. But, if we only consider what honour God put upon this vile adulteress, in making her the instrument of drawing multitudes to Christ, we shall see that no one need be discouraged. An angel could be no more to us than what God made him: and God is pleased to use the weakest instruments, in order that “the excellency of the power may appear to be of him.” Let us therefore, each in his place and station, “declare what the Lord hath done for our souls;” and invite others to “come and taste how gracious the Lord is.”]

MDCXXIII

THE NOBLEMAN’S SON CURED

  John 4:49–51.

The nobleman saith unto him, Sir, come down ere my child die. Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. And as he was now going down, his servants met him, and told him, saying, Thy son liveth.

IF the rebukes of God be in one view tokens of his displeasure, they certainly in another view are expressions of his regard, and have frequently been forerunners of peculiar mercy. The Canaanitish woman was frowned upon, as it were, by our Lord, as utterly unworthy to taste the children’s bread; yet was immediately afterwards admitted to a participation of it. Thus the nobleman, who now addressed him, received a reprimand for his backwardness to believe; but was nevertheless favoured instantly with an answer suited to his wish.

The circumstances related in the text lead us to observe,

  I.      That weak and strong faith differ widely in their effects—

This is particularly discoverable in the history before us—

[The nobleman’s faith, though weak, induced him to take a considerable journey that he might find Jesus, and brought him to apply to Jesus with much humility and respect. Yet he could not refrain from limiting the power of Jesus, and prescribing to him the time and manner in which his request should be granted. And because his petition was not granted at first, he grew impatient, and intimated his apprehensions, that, if the relief were not instantly afforded, it would soon be too late even for Jesus himself to interfere. But when his faith was strengthened by the word and Spirit of Christ, the tumult in his mind subsided, the irritation yielded to composure, and his apprehensions were banished by a firm expectation that the promised blessing should be given. Though he saw no change with his eyes, yet he doubted not but that a change had taken place; and he left it to Jesus to accomplish his own word in his own way.]

Such are the various effects produced in us also by a similar cause—

[The weakest faith, if truly sincere, will bring us to Jesus with reverence and humility; and will make us urgent with him to bestow upon us his benefits. Nor shall we regard any trouble in seeking him, provided we at last obtain the desired blessings: but if our “hope be deferred, it will make our heart sick.” We shall become impatient, if the pardon which we seek be not instantly sealed upon our consciences, or the victory we solicit be suspended for a while in dubious conflict. We shall be ready to dictate to Jesus both the time and manner of his interference, and to limit his powers according to our own narrow apprehensions of them. When our faith is strengthened, we shall rest more simply on his declarations and promises. We shall not, like Zacharias, want a sign to confirm them, or, like Rebekah, use sinful means of hastening their accomplishment. We shall be willing to let him work in his own way. Though we see not his word yet accomplished, nor know in what way it shall be fulfilled, yet we shall be satisfied, and content to wait till he shall clear up to us what is dark and intricateb. Our expectation will be patient, and our confidence in him assured. Like Abraham, we shall not stagger at his promises, but give him the glory of his faithfulness and omnipotence.]

Nor does God fail to distinguish these different degrees of faith by different tokens of his approbation. This will appear while we observe,

  II.      The more we exercise faith, the more evidence of its efficacy and acceptance will God vouchsafe unto us—

The experience of the nobleman well illustrates this truth—

[His faith while it was yet weak, prevailed for the obtaining of the mercy he desired. Jesus kindly overlooked his impatience, and granted him even more than he had asked. This was a rich reward of faith. But when the nobleman returned home in full expectation of finding every thing true which Jesus had declared, his faith received a yet stronger confirmation from the account which the servants gave him; and the more minutely he inquired into the circumstances of his son’s recovery, the more fully was he convinced that it had been effected by the invisible agency of the Lord Jesus. By this was his faith yet more abundantly confirmed, insomuch that both he and all his family became Disciples of Jesus.]

The same may be traced in the experience of all believers—

[The smallest degree of true faith will surely bring them the pardon of their sins, and whatever is absolutely needful for their salvation. “If their faith be only as a grain of mustard-seed, it shall remove mountains:” but, if they be strong in faith, they shall see the glory of God in a far more conspicuous manner. They may not indeed immediately see God, as it were, in the act of working; but they shall see frequent reason to exclaim, “What hath God wrought!” When they come to compare events with the promises of God, they will be constrained to acknowledge and adore his good providence. They will see how indebted they have been to his gracious interposition for many deliverances from danger, supports in trouble, and victories in their spiritual warfare. They may indeed, like Joshua himself, be so stumbled for a moment by some dark dispensation, that they shall almost doubt whether they have not been under a delusion. But like him, they shall be enabled to look back for a series of years, to recount the mercies of the Lord, and to bear testimony to his unalterable truth and faithfulness. Upon a review of their lives, they shall have as clear evidences of a divine interposition in their favour, as if they had seen a miracle wrought before their eyes. Nor shall they hesitate to declare with the holy Apostle, “He that hath wrought us to the self-same thing is God.”]

  To IMPROVE this subject, we would suggest some suitable advice—

  1.      Let all personal or domestic troubles lead us to Jesus—

[“We are born to trouble as the sparks fly upward.” None are exempt from it in this vale of tears. The nobleman is as much exposed to it as the beggar; but God sends it for good. He sends us adversity that we may be led to consideration; and many have found cause to bless him for their troubles. Many must say, “Before I was afflicted I went astray;” “It is good for me that I have been afflicted.” “Hear then the rod, and him that hath appointed it.” Its voice to us is, “Seek ye the Lord while he maybe found;” “turn ye, turn ye, why will ye die.” Improve afflictions thus, and you will be thankful for them to all eternity. What a mercy in the issue did the sickness of the nobleman’s son prove both to the nobleman and all his family! And most assuredly, if your troubles should prove the means of bringing you to an acquaintance with Jesus, and an experience of his grace, you will never regret the means by which the mercy was conferred upon you.]

  2.      Let us never prescribe to Jesus, or limit the power of his grace—

[The Lord knows best how to deal with his people. He went to the Centurion’s house because he was both humble and believing; but refused to go to the nobleman’s, that he might more effectually correct his pride and unbelief. Thus he may pursue various methods with us; but he will act in all things with consummate wisdom. He will “abound towards us in all wisdom and prudence.” Let us then commit ourselves to him, saying, when thou wilt, and what thou wilt, and as thou wilt. In this way we shall have our minds composed, and our thoughts established. And though he may lead us, as he did the Israelites, by a very tedious and circuitous path, yet we shall find at last that it was the “right way.”]

  3.      Let every fresh discovery of his mercy make us more solicitous to bring others to him—

[The nobleman doubtless related to his family all that Jesus had spoken to him; and was instrumental in bringing all his family to believe in him. And shall not we make this improvement of his mercies vouchsafed to us? Shall we not exhort those, over whom we have influence, to trust in his word? Surely if we express a concern for their bodily welfare, we should be no less solicitous for the salvation of their souls. And if we have found the benefit of believing in him ourselves, we should labour that all around us may be partakers of that benefit. By telling of his goodness we shall pay him that tribute which he expects at our hands, and anticipate that employment in which we hope to be occupied to all eternity.]

MDCXXIV

THE MAN HEALED AT THE POOL OF BETHESDA

  John 5:14.

Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.

MOST men will make good resolutions in a season of affliction; but few carry them into execution when they have obtained deliverance. They, however, to whom troubles are sanctified will remember the vows that are upon them. They will repair as soon as possible, not to houses of dissipation or amusement, but to “the temple” of God; and, while others are only hardened by their mercies, these will be favoured with fresh manifestations of God’s love. The man whom our Lord addressed in the text, experienced this. When he was returning thanks for the cure he had received in his body, Jesus instructed him for the good of his soul. We shall consider,

  I.      The mercy vouchsafed to him.

Bethesda was a pool that possessed very singular qualities—

[The name Bethesda signifies a house of mercy. The pool so called had the property of healing all manner of disorders: its healing operations, however, were confined to certain seasons; they depended also on the agency of a superior power, and were limited to the first person that went into it after its waters were agitated by an angel. Multitudes of diseased persons constantly attended there; and five porches were built for their accommodation. When that healing power was first given to it cannot be ascertained; probably God had but a few years before endued it with those qualities, in order to prepare the people for their Messiah, and to typify his works.]

In the porches around this pool an impotent man had long waited in vain—

[He had laboured under an infirmity thirty-eight years, and had long attended there in hopes of a cure; but he had no friend to help him with sufficient speed; nor had the people charity enough to let him take his turn. Every one consulted his own good in preference to his; and thus his efforts were daily frustrated, and his hopes continually deferred.]

But Jesus seeing him, wrought a miracle in his favour—

[Jesus needed no solicitations to excite his pity. Though unasked, he tendered the man effectual relief. Little indeed did the man understand the import of our Lord’s question; but Jesus uttered the irresistible command, and instantly was health restored to this diseased man; yea, he, who but the moment before could not get into the pool for want of help, now easily took up his bed and walked: nor was he intimidated by those who accused him of violating the Sabbath. He rightly judged that the person who had power to heal him thus miraculously, had also authority to direct his conduct.]

For a short season the man knew not the name of his benefactor, but soon after enjoyed an interview with him in the temple. On this occasion the Evangelist relates,

  II.      The admonition given him—

It was sin which had brought this infirmity upon him—

[God often punishes transgressors even in this life. This was extremely common under the Jewish economy; nor are there wanting instances under the Christian dispensationd. If we could dive into the secrets of the Most High, it is probable we should trace many of our troubles to sin as their proper source.]

Nevertheless this did not preclude the exercise of mercy towards him—

[Jesus was full of compassion even to the most unworthy. He often selected such to be the chief objects of his mercy. Indeed, the displaying of his sovereignty, and grace, is a principal end of all his dispensationsf.]

But he solemnly cautioned him against sin in future—

[Though Jesus pities sinners, he abhors their sin; nor will he accept the persons of those who live in it. He reminded the man of the deliverance he had experienced, and guarded him against the cause of his past calamities. This admonition too he enforced with a most weighty argument. The years of misery that the cripple had endured were nothing in comparison of hell-torments: these will hereafter be the recompence of sin; nor will any feel them so bitterly as backsliders and apostates.]

To make a right improvement of these events; we must yet further consider,

  III.      The instruction to be derived from both.

  1.      To us divine ordinances are what the pool of Bethesda was to the Jews—

[Here, my brethren, is healing for every disorder of the soul — — — But the waters have no healing virtue in themselves: “If Paul plant, or Apollos water, it is God alone that can give the increase” — — — But Jesus is present here, as he has said, “Wherever two or three are met together, there am I in the midst of them.” And his address to every individual amongst us is, “Wilt thou be made whole?” Nor should any one have reason to complain that others run away with the blessing, provided that he himself were really desirous to obtain it. It is not the most active, but the most humble, that shall succeed here. O that we were all as sensible of our wants, and as anxious to obtain relief, as were the people that frequented that pool! Verily, not one should depart without obtaining the desired benefit. Dear brethren, you are too apt to be satisfied with attending upon ordinances, and to think that the mere attendance is sufficient, though you reap no solid benefit from them. But it is not in this way that you can hope to receive any blessing from the Lord. You must be sensible of your urgent and pressing wants: you must come to God’s house, expecting to receive benefit to your souls: you must implore of him to give effect to his word, and so to accompany it with his blessing that it may prove “the power of God to your salvation.” Then shall you find “the word quick and powerful” as in the days of old; and “being renewed in the spirit of your minds,” become happy monuments of God’s power and grace to all around you.]

  2.      If we have derived benefit from them, we must manifest it by a holy and consistent walk—

[Every man that has received the grace of God in truth, will revolt at the idea of continuing in sin, as the Apostle did; “Shall I continue in sin that grace may abound? God forbid. How shall I who am dead to sin, live any longer therein?” Nor must we be unwilling to listen to the motive suggested by our Lord to this favoured man; “Sin no more, lest a worse thing come unto thee.” It is quite a mistake to imagine that a fear of God’s judgments is legal It is often inculcated both in the Old Testament and the New. And, if Paul himself cherished this principle in his bosom as an incentive to watchfulnessk, who are we, that we should conceive it to be unworthy of a place in our hearts? Doubtless “the love of Christ is to influence” us in the first place: but still we are never to forget our liability to fall; since it is expressly said, “Be not high-minded, but fear;” and, “Let him that thinketh he standeth, take heed lest he fall.” In a word, “the grace of God that bringeth salvation to us, teaches us to deny sin of every kind, and to live righteously, soberly, and godly in this present world:” and therefore, if, like this impotent man, we have received healing of the Lord, let us glorify him by a life of open, resolute, and unreserved obedience. And if the world raise a clamour against us, let it suffice us to reply, ‘We are following the commands of our heavenly Benefactor.’]

MDCXXV

CHRIST’S EQUALITY WITH THE FATHER

  John 5:17, 18.

Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the Sabbath, but said also that God was his Father, making himself equal with God.

THE whole Christian world is much indebted to the zeal of the blind, and bigoted, and persecuting Jews in our Lord’s day; since they elicited many important truths which might not otherwise have been brought to light. For instance, when they accused our blessed Lord of violating the Sabbath-day, they led him to mention with approbation David’s eating of the shew-bread in a case of extreme necessity (an act which we could not otherwise have ventured to justify); and to expound as a general vindication of such conduct, that declaration of the prophet, “I will have mercy, and not sacrifice.” Here a similar accusation leads him to vindicate his own conduct on still higher principles; namely, his own equality with God the Father, and his right to dispense with laws instituted only for the benefit of man. True, this brought upon him still severer censure from his opponents, who judged him worthy of death for so arrogant and impious a claim. But they should have seen, from the miracle which he wrought, that he was fully authorized to do what he had done, and that he was no other person than he professed himself to be.

To open this subject to you, I will shew,

  I.      How far the Jews were right in their interpretation of our Lord’s words—

The expression which our Lord had used was, doubtless, exceeding strong—

[He called God his Father, evidently in a more emphatic and appropriate sense than any mere man could presume to do. The Jews at large regarded “God as their Father:” but no one had ever dared to arrogate to himself so near and peculiar a relation to God as our Lord did on this occasion. The very argument he used shewed in what sense he intended his words to be taken: “My Father worketh hitherto, and I work.” My Father continues all his works of providence on the Sabbath-days, as well as on any other day: and I, by reason of my relation to him, possess the same right, and am free therefore from all imputation of blame in exercising it. This, I say, is the force of our Saviour’s words; and if they be not so understood, they afford no vindication of himself whatever: and]

The Jews were right in their interpretation of them—

[They marked the emphatic manner in which Jesus had claimed that high and peculiar relation to the Father: they marked also the force of the argument founded on that relation: and they justly said, that he did arrogate to himself equality with God.

But they were wrong, exceeding wrong, in so hastily judging him a blasphemer. They, if they could not believe his words, had a vast abundance of works from which to judge, and which bore ample testimony to the truth of his assertions. In their hasty judgment, then, they were wrong; but in their interpretation of his words they were right: for our blessed Lord, instead of correcting their views as erroneous, confirmed them all as just and true. He proceeded to declare, that neither his Father nor himself acted apart from the other: that, on the contrary, there was a perfect unity of mind, and will, and purpose, and operation between them; nothing being done by the Father, but it was done by the Son likewise; that all men might honour the Son even as they honoured the Father; and that, in fact, they who did not thus honour the Son did not truly honour the Father who had sent him.]

From hence we may see,

  II.      What construction we must put upon them—

If the Jews were right in their construction of our Lord’s assertion, then we must regard his words,

  1.      As an avowal of his own proper divinity—

[When, on another occasion, our Lord had said, “I and my Father are one, the Jews took up stones to stone him;” and when our Lord said, “Many good works have I shewed you from my Father; for which of them do ye stone me? they answered, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.” And truly, if he was not God, they were correct in their judgment. For what should we say if Moses or St. Paul had used such language, and founded on their relation to the Deity a right, a personal right, to supersede the laws which God himself had instituted? should we not have accounted them guilty of blasphemy? Then so was Christ, if he was no more than man. But, in fact, he spoke only what all the prophets had long since declared concerning him. “He, though a child born, and a son given, was the Mighty God;” “Jehovah’s fellowi,” “Jehovah our Righteousness.” And to the same effect all his holy Apostles also testify respecting him. Did the Father create, and does he also uphold, the world? This is true of the Son likewise; as St. Paul expressly asserts: “For 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.” Again it is said, that “God hath in these last days spoken to us by his Son, whom he hath appointed heir of all things; by whom also he hath made the worlds; who being the brightness of his glory, and the express image of his person, upholdeth all things by the word of his power.” What a confirmation is here of those words of our Lord, “My Father worketh hitherto, and I work!” What a confirmation, too, of the construction put upon them by the Jews, “that he made himself equal with Godn!” Yes, truly, “being in the form of God, even in his incarnate state he thought it not robbery to be equal with God:” and the very words which were used by him on this occasion must be considered as an open avowal, on his part, that he was “God manifest in the fleshp,” even “God over all, blessed for evermore.”]

  2.      As a warrant to us to rely upon him for all that we stand in need of—

“In him,” as we have said, “dwelt all the fulness of the Godhead bodily.” “In him, too, as Mediator, there is all fulness treasured ups,” that “out of his fulness all his people should receive.” He is constituted “Head over all things to the Church, which is his body, the fulness of him that filleth all in allu.” Let us only see what he did, when on earth, to the bodies of men: that he now doeth to their souls — — — Yes, pardon, and peace, and holiness, and glory, would he at this instant confer on us, if we would but seek them at his hands. Was he incessant in his labours, rendering even the Sabbath-day subservient to his great work? So will he now impart to our souls continually, and to the full extent of our necessities: and not only will he not intermit his labours on the Sabbath-day, but he will rather pursue them with redoubled energy on that holy day, sanctifying, rather than profaning, it by that blessed employment. In all this he will shew himself equal with the Father. He has said “Ye believe in God; believe also in me.” And “every soul that believeth in him shall most assuredly be justified from all thingsz,” and “be saved by him with an everlasting salvation.”]

  From hence then LEARN,

  1.      To dismiss prejudice from your minds—

[The Jews were blinded by prejudice, and therefore could see nothing in the miracles of our Lord to justify their affiance in him. Had they been candid, and open to conviction, what blessings might they not have enjoyed! But they turned his every word and work into an occasion of offence, and augmented their own eternal condemnation by the very means used for their salvation. And thus it is that prejudice works at this day. Multitudes are so offended at something which they account wrong, that they have neither eyes nor ears for those things which are of the greatest possible importance to their souls. A departure from some outward observance, which they venerate, shall swallow up all the best qualities that the holiest of men can possess, all the best actions that he can perform, and all the best instructions he can give. Only think, my beloved brethren, what the Jews lost on this occasion; and how different their condition now is, in the eternal world, from what it might have been if they had obeyed the counsels of our Lord; and you will see, that the advice I now give you is worthy of your deepest attention — — —]

  2.      To exercise a simple faith in Christ—

[In the days of his flesh, he inquired of persons who solicited his help, whether they believed him able to confer on them the desired boon: and so he now says to every one amongst you, “According to your faith be it unto you.” O what would he not do for us, if only we would call upon him? Verily, if every one of us could flock around him, importuning mercy for our souls, “virtue at this very instant should go forth from him, to heal us all.” Think you, brethren, that he is less able or less willing now to hear us, than he was in the days of his flesh? No, indeed: even “a touch of the hem of his garment” should be sufficient for the effecting all that our necessities require.]

MDCXXVI

CHRIST’S VINDICATION OF HIS OWN DIVINE CHARACTER

  John 5:21–23.

As the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.

AMONGST the various beauties by which the Holy Scriptures are distinguished, we cannot but notice the artless simplicity with which the most sublime doctrines are delivered: they are not introduced with studied care, as they would be in human compositions; but arise incidentally, as it were, out of things which have but a remote connexion with them. Our blessed Lord had healed an impotent man at the pool of Bethesda, and had bidden him to take up his bed whereon he had lain, and walk away with it. The Jews, instead of glorifying God on the occasion, accused Jesus of violating the Sabbath, and sought to kill him for having wrought this miracle on the Sabbath-day. Our Lord, in vindication of himself, said, that he did no more than what his heavenly Father did; for his Father carried on his works both of providence and grace on the Sabbath, as well as on other days; and that he himself did the same. At this answer the Jews took still greater offence. They saw that Jesus arrogated to himself a peculiar relation to God, even such a relation as was in effect an assumption of equality with God. Hence “they sought the more to kill him,” on account of what they conceived to be the summit of impiety and blasphemy. Jesus was now compelled to answer for himself on these grounds: and he told the Jews, that though they were correct in supposing him to claim an equality with God, they were mistaken in imagining that he therefore set up himself against God: on the contrary, there was a perfect union of sentiment and affection, of will and operation, between them; and neither did his Father, nor he, do any thing, without the most perfect concurrence and co-operation of the other: and so far was this from interfering with God’s honour, that it was purposely arranged in the eternal counsels, in order that God might be honoured in the person of his Son: nor would God consider himself as honoured by any one, who would not honour him in the precise way which he himself had appointed.

Thus, out of this perverse conduct of the Jews arose an assertion and vindication of the divinity of Christ: they forced him to vindicate his apparent violation of the Sabbath, and then to maintain the ground he had assumed in his vindication of it: and thus we are indebted to their perverseness for one of the clearest and most important statements in all the sacred volume.

Let us now, in discoursing on these assertions of our Lord, consider,

  I.      The account he gives of his own character—

Had the Jews been mistaken in what they supposed to be the scope of our Lord’s assertions, he would have set them right: he would have told them plainly, that he did not intend to claim equality with God. But, instead of intimating that they had misunderstood his meaning, our Lord acknowledged that he did claim an equality with God; and, in confirmation of that claim, he asserted that a Divine authority belonged to him, both essentially, as God, and officially, as Mediator.

  1.      Essentially, as God—

[It is undoubtedly the Divine prerogative to “kill and to make alive:” nor is it possible for any creature to restore to life that which is really dead. But the Lord Jesus Christ “quickeneth whom he will.” As the Father had, by the instrumentality of his prophets, raised some to life, so Christ declared, that he would raise some by his own power. The persons, the time, the manner, were altogether at the disposal of his own will, by which alone he would be regulated in the dispensing of his favours. Moreover, he “quickeneth also the souls of men when dead in trespasses and sins;” and administers this gift also according to his own sovereign will and pleasure.

Would any mere creature have dared to arrogate to himself such a power as this? or would Jesus have given such an answer as this, if he have not designed to maintain his claim to an equality with God?]

  2.      Officially, as Mediator—

[When it was determined in the Divine counsels that the Son of God should assume our nature, it was determined also that the government of the universe, and of the Church more especially, should be committed to his hands; and that he should judge the world whom he had redeemed by his blood. This, though primarily belonging, as it were, to the Father, was delegated to the Son, because he had assumed our nature, and because it was expedient that he who had “purchased the Church with his blood” should be empowered in his own person both to reward his friends and punish his enemies. But this office could not be executed by him, if he were not omniscient: he must know, not only every thought, word, and action, of all mankind from the beginning of the world to the end of it, but every possible circumstance that can at all tend to determine the precise quality of each. In a word, to exercise this office, he must be the omniscient God.

Judge then, whether in claiming this office he did not yet further confirm the suspicion of the Jews, that he affected an equality with God. It is not to he conceived, that, if this had not been his design, he would have answered in such a way: for, if he was not really and truly God, the whole tendency of his answer was to mislead their judgment, and to justify their accusations against him as an impious blasphemer.]

But, not contented with establishing his equality with the Father, he informs them of,

  II.      The regard which, in that character, he demands—

Though he affected not the honour that cometh of man, yet he could not possibly relinquish the honour which belonged to him both in his personal and official capacity: he could no more absolve the people from their allegiance to him as God, that he could cease to be God. He therefore shews them,

  1.      The extent of that honour which he requires—

[Whatever honour is due unto the Father, that Jesus claims as due unto himself; and he requires “all men” to pay it to him. Is God to be adored on account of his infinite perfections? Is he to be the one great object of our faith and love? Are we to confide in him under all circumstances, to obey him at all events, to delight ourselves in him at all seasons, even though death be threatened as the recompence of our fidelity? Such adoration, such faith, such love, such confidence, such obedience, are the unalienable right of the Lord Jesus: and it is particularly to be observed, that the putting of this honour upon the Lord Jesus was the very end and design of God the Father, when he delegated to the Son the office of governing and judging the world; “He committed all judgment to the Son, that all men might honour the Son, even as they honour the Father.”]

  2.      The necessity of paying it to him—

[It might be thought sufficient to honour the Father: and so it was whilst the Father alone was known: but when he had revealed himself in the person of Christ, and “made all his glory to shine in his face;” when “in Christ he had reconciled the world unto himself,” and had “treasured up all fulness in Christ,” and invested him with “all power in heaven and earth” for the completion of the great work that had been assigned him; then he demanded, that all men should honour him in the person of Christ: and, if any should refuse so to honour him, he would reject their persons, and abhor their offerings: yea, whatever reverence they might profess towards him, he would deal with them as rebels against his authority, and as contemners of his mercy.

Thus our Lord obviates the great objections which might be supposed to lie against the validity of his claim. It might have been thought, that the Father would be jealous of his own honour, and consider any communication of Divine glory to his Son as an infringement of his own peculiar rights. But, behold! the very contrary is here declared: for, not only is that very communication designed by God, but all honour that is not accompanied with that communication is abhorred by him.]

  Surely we may SEE from hence,

  1.      How defective are the views of the generality—

[The religion of the generality is only Judaism divested of its rites and ceremonies. They acknowledge a God, who, they think, has given us commandments; in obeying which we shall secure his favour, and by disobedience to which we shall incur his displeasure. It is true, if you begin to speak of Christ, they will acknowledge all that the Gospel relates concerning him: but they make very little account of him in their religious system. How different are their views from those suggested in the text! There we see, that Christ is the fountain of all spiritual life; and that he dispenses life to men according to his sovereign will and pleasure. There we see, that to honour Christ is the only true way of honouring the Father. There we see, also, what unsearchable riches of consolation are treasured up for the believer; in that the very Person who bought him with his blood, is set over all things both in heaven and earth; and the very Person who paid that ransom for him, and renewed and sanctified him by his grace, shall judge him in the last day. Ah! what do nominal Christians lose by their ignorance of Christ! Dear brethren, know that Christ is “the Alpha and Omega, the first and the last” in God’s account; and that, if you would be saved by him, you must make him your “All in all.”]

  2.      How defective is the practice of us all—

[We have spoken a little of the honour due unto the Father: but if we would have a fuller apprehension of it, let us contemplate the honour that is paid to him in heaven: let us imagine what are the feelings of all the angelic hosts, and of all the spirits of the just made perfect — — — Such then should be our views, and such our feelings towards the Lord Jesus Christ. We should begin our heaven upon earth. True it is, that when we speak of such a state, men will immediately begin to caution you against excess: they will tell you also that such a state would be incompatible with the necessary affairs of life. But where does God caution us against excess in religion, provided our religion be of a right kind? or what are those affairs which could not be conducted, if all men possessed the highest measure of true religion? Were Joseph, David, Daniel, impeded in their temporal duties by their religion? Or is there any one relation of life which will not be filled to more advantage by one who possesses true piety? The true reason why men so decry religion is, that they feel themselves condemned when they behold it exhibited in the conduct of the godly; and the less of such light they behold, the more quiet they hope to be in the prosecution of their evil ways. But we must not regard the cavils of men, or put them in competition with the commands of God. We know full well how all the ransomed of the Lord are occupied in singing praises “to Him that sitteth on the throne, and unto the Lamb:” What forbids then that we should be so occupied now? It is our duty, our interest, and our happiness, to “follow the Lord fully:” and I pray God we may also follow him, and delight ourselves in him; that when we are dismissed from the body, and translated to the realms of bliss, we may change our place and our company, but not our employment!]

MDCXXVII

THE BELIEVER’S HAPPY STATE

  John 5:24.

Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent we, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

THAT there will be a future judgment, we all know: and that Jesus Christ is appointed to be the Judge, is also generally acknowledged. But what his rule of judgment will be is very imperfectly understood. That our works will be inquired into, and form the ground of decision either against us or in our favour, is admitted on all hands: but that our principles will be scrutinized, and enter most essentially into the consideration of our Judge in determining our eternal state, is far from being generally expected or conceived. Yet that is declared by the Judge himself, even by our blessed Lord, and in the plainest terms. Having told us that “the Father judgeth no man, but hath committed all judgment to the Son,” he adds, “Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” Now, from the manner in which this truth is affirmed, we see at once both the certainty and importance of it: and therefore, with confidence, I will set before you,

  I.      The character here described—

Of course, our Lord did not mean to say, that all who heard his discourses, but that all who so heard them as to make them the rule of their faith and practice, would be saved. Consider then,

  1.      What the great subject of our Lord’s discourses was—

[He represented himself as sent by God the Father to expiate upon the cross the sins of men; and “to bring in an everlasting righteousness,” whereby all who should believe in him might be saved — — —]

  2.      What must of necessity be experienced by all who should receive it aright—

[They must feel themselves sinners, deserving of God’s wrath and indignation. They must be convinced of the utter impossibility of ever reconciling themselves to God by any works of their own. They must see Christ to be the true Messiah, sent by God to be the Saviour of the world. To him they must apply themselves, and to God the Father through him; having no hope but in his blood and righteousness, nor any plea whatever but his obedience unto death. In the daily habit of their minds they must come to God by him with deep humiliation and with fervent prayer; and must consecrate themselves to God as his obedient servants, determined to follow, without hesitation or reserve, his revealed will.]

Such, in few words, is the character described.

We notice,

  II.      The blessedness connected with it—

This is set forth as it exists,

  1.      In prospect—

[“Never” shall a person of this character “come into condemnation.” However much he may have provoked the Divine displeasure in former times, he now enjoys “peace with God through our Lord Jesus Christ.” However God’s anger may have waxed hot against him at a former period, “it is turned away from him now,” and all “his iniquities are cast into the very depths of the sea.” He has nothing to fear. Being “found in Christ,” “there is no condemnation to him:” on the contrary, he is “presented faultless before God,” and “stands before him without spot or blemish”— — —]

  2.      In possession—

[“He” already “hath eternal life,” both in title and in actual possession. He can claim eternal life, as given to him by covenant and by oath. Numberless are the promises made to those who “lay hold on God’s covenant;” and he may confidently rest upon them, expecting every one of them to be fulfilled in its season: for “it is an everlasting covenant, ordered in all things, and sure:” and sooner should heaven and earth pass away, than one jot or tittle of it should ever fail.

But it is not a mere title to it that he possesses; for it is already begun in his soul. He has actually experienced, so far as it respects his soul, a transition similar to that which will hereafter take place in reference to the body. He once lay, as it were, in the grave, altogether “dead in trespasses and sins:” but now “he has passed from death unto life.” A new principle of life has been infused into him; so that he has new views, new desires, new pursuits, and new habits: and is altogether “a new creature in Christ Jesus.” “He lives no longer to himself, but unto him who died for him, and rose again.”]

  The whole of this subject being so plain and obvious, I have not judged it necessary to enter very fully into it in a way of discussion, that I may have the more time to improve it in a way of APPLICATION.

Two things, then, I earnestly request of you, my beloved brethren:

  1.      Inquire carefully into the state of your souls before God—

[Inquire whether, like Mary, you are sitting at the feet of Jesus, and receiving with obedient regard his every word. Say whether his written word be your daily study and delight; and whether you diligently apply to yourselves his preached word, for the correcting of every sinful habit, and for advancing the life of God within you — — —

Inquire whether, in obedience to his word, you are relying solely upon him, and coming to the Father through him, and pleading his merits and mediation as the only grounds of your

Carry your inquiry yet further; and see whether your transition from death to life be so clear and manifest, that it admits not of any reasonable doubt. Are you “crucified with Christ” to all the vanities of this world? and are you “living entirely by faith in the Lord Jesus Christ,” “receiving every thing out of his fulness,” and improving every thing to his glory?

If these things be indeed your daily experience, then is all the blessedness annexed to such a state your assured portion. But consider, I pray you, the sad alternative. If these things be in you, “you shall not come into condemnation:” but if you have only the appearance of them, and not the reality, then does condemnation await you at your departure hence; yea, our blessed Lord expressly tells you, that “you are condemned already, and that the wrath of God abideth on you.” What a fearful thought is this! How can you bear to live in such a state, or endure even to have your state a matter of doubt or suspense? If it were at an earthly tribunal only that condemnation awaited you, it were a tremendous prospect: but to be condemned by the Judge of quick and dead, and be sentenced by him to everlasting misery, is so terrible, that I wonder the apprehension of it does not utterly overwhelm you. My heart’s desire and prayer to God for you, brethren, is, that not one of you may be ever subjected to such a doom as this.]

  2.      Pursue with all earnestness the blessedness that has now been set before you—

[Surely it is worth seeking for, and will richly repay all that you can either do or suffer to obtain it. Were you urged to commence a life of suffering, such as the devotees of idols inflict upon themselves, you might well undertake the painful task, and submit to all that could be inflicted on you. But we call you to nothing of this kind. We invite you only to come to Christ, and to “hear his word, and to believe in the Father who hath sent him:” and shall this be deemed hard? Even in this present life, the blessedness of having a title to heaven, and the very life of heaven begun in your souls, would richly repay you: how much more, then, will all the glory and felicity of God himself, so far as a creature can enjoy it, recompense your labours? Be in earnest, brethren. There is nothing under heaven worth seeking alter in comparison of this. Let “the word of Christ dwell in you richly in all wisdom:” and in dependence on it, go to the Father, and “lay hold upon him,” and remind him of his covenant: yea, take all “his exceeding great and precious promises,” and plead them before him: and see whether it shall be in vain to call upon God. No, indeed: He will be merciful unto you: he will seal a sense of his pardoning love upon your soul; and make himself over to you as your God and portion for ever. Call to mind the assurance given you in my text: “Verily, verily, I say unto you.” Thus shall it be done to the believing soul. What more can you want to comfort and encourage you? Only come to God in his appointed way, and all this blessedness shall be yours.]

MDCXXVIII

THE RESURRECTION

  John 5:28, 29.

The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

FROM the resurrection of Christ we may infer, that we ourselves also shall rise from the dead. Indeed, he is called “the first-fruits of them that slept;” and therefore we may expect that there will be a complete harvest in due time. To this effect also we are informed in the words before us: from which we shall be naturally led to consider,

  I.      The certainty of the resurrection—

By many it has been “thought incredible that God should raise the dead.” But “their error proceeds from not knowing the Scriptures, or the power of God.” Consider then,

  1.      What the Scriptures speak concerning it—

[They have recorded many instances wherein the dead have been raised — — — Even in the Old Testament there are not wanting many strong intimations of it — — — and in the New, it is declared in every paged — — —]

  2.      The power of God to effect it—

[See what God has done: look at the whole creation; and then ask, Whether He who formed the universe out of nothing, cannot as easily re-unite our scattered atoms (whatever changes then may have undergone), and restore to every one his own body? Yes; it was the voice of Jesus that spake the universe into existence; and that same voice will call forth into renewed existence all that are mouldered in their graves. See, moreover, what our God is doing. We forbear to notice the succession of day and night, and summer and winter; or the reviviscency of birds and insects after long intervals of suspended animation. We call your attention rather to the changes wrought upon the seed that is cast into the earth: it dies, and rises again, in appearance different, in reality the same. What more striking image of the resurrection could be presented before our eyes? Surely in this we have a pattern of the change that shall be accomplished in us at the last day; and a pledge that “our bodies, which are sown in corruption, weakness, and dishonour, shall be raised in incorruption, power, and glory.”]

As no doubt can remain upon our minds respecting the certainty of the resurrection, let us next consider,

  II.      The issue of it—

There will be an immense difference between the states of different men—

[Who can conceive all that is implied in “a resurrection to life?” If in some respects we may borrow images from the present life in order to illustrate it, in other respects that new and heavenly life will form a perfect contrast to all that we now experience. It is true, that all the faculties of our bodies shall be employed in the service of our God: but it is also true, that they shall never clog the soul in its operations; their capacities shall be exceedingly enlarged; they shall never be subject to weariness or want of any kind; they shall be as full of activity and blessedness as the soul itself — — —

On the other hand, Who shall declare what is the full import of “a resurrection to damnation?” We are shocked at the very sound of the word “damnation:” how much more should we be so, if we knew all that is comprehended in it! It is in vain to attempt to describe the anguish which the body shall endure in the lake that burneth with fire and brimstone. But we are persuaded that the soul will bitterly bewail the necessity it is under of being re-united to that body, which once, instead of governing it aright, it pampered and obeyed — — — And its misery will be fearfully augmented by the increased capacity of anguish which it will derive from its union with the body — — —]

This difference will correspond with, and be founded on, their moral characters—

[The Scriptures uniformly declare the connexion that subsists between our present conduct and our future state. Nor need we be afraid of stating the truth precisely in the same manner, provided we bear in mind what is implied “in doing good, and doing evil.” To do good is, to serve God cheerfully and without reserve. Now the very first “commandment of God is, that we believe on the name of his Son Jesus Christ.” This at once lays the axe to the root of all self-righteousness; and necessitates us to look unto Christ both for righteousness and strength. And we do not hesitate to say, that all who serve God in conformity with this fundamental principle, shall have a resurrection to life.

If, on the contrary, we “do evil,” neglecting this adorable Saviour, and living to ourselves rather than to him, we shall certainly “come forth to everlasting shame and contempt.”

Each of these truths is so firmly asserted in the Scriptures, that no doubt of them can be entertained. We want only to have them brought home with more feeling to our hearts.]

  ADDRESS—

[Consider for which of these states you are preparing. You may delay, under the idea that the time will never come: but “the hour is coming,” as fast as the wings of time can bring it forward. Let not your preparation for it be deferred: for life is uncertain; and as death finds you, so will judgment find you. If you live and die obedient followers of Christ, you will be happy. If you rely not on him, or devote not yourselves unreservedly to him, it will not be in the power of God himself to save you: for “he cannot deny himself;” and he has expressly said, that all such persons shall have “a resurrection to damnation.”]

MDCXXIX

JOHN BAPTIST’S CHARACTER

             John 5:35.

He was a burning and a shining light.

IT might well be expected that the advent of the Messiah should be marked by such concurrent circumstances, as should carry conviction, to every dispassionate mind, that the person assuming that character was indeed the person predicted by Moses and the prophets. Accordingly we find, that there was a person sent as the forerunner of our blessed Lord, to prepare his way, and to bear witness to him. This person was John the Baptist, himself a most extraordinary man; so extraordinary, that the Jewish rulers doubted whether he was not the Messiah: but he disclaimed all pretensions to that honour; and rested satisfied with executing the office which had been assigned him. To this man’s testimony our blessed Lord appealed; at the same time testifying respecting him, that “he was a burning and a shining light.”

In confirmation of this assertion respecting John, I will,

  I.      Point out the peculiar excellencies of his character—

Of course I cannot enter into all the parts of his character: I will content myself with specifying three things which pre-eminently distinguished him:

  1.      The clearness of his knowledge—

[In this he excelled all who went before him. Many prophets had spoken plainly of Christ, declaring both his sufferings, and the glory that should follow them. But they spake of Christ at a distance of several hundreds of years, and understood not the prophecies which they were inspired to record. But John pointed out the Messiah himself, and directed the people to Jesus, as “that Lamb of God, who, by the sacrifice of himself, should take away the sins of the world.” In this act, not only was the typical nature of the Mosaic offerings distinctly recognized; but the Lord Jesus Christ was made known as fulfilling in his own person what had been so long shadowed forth in the daily sacrifices. Thus did he “give the knowledge of salvation to the people for the remission of their sins:” a knowledge which pre-eminently exalted John above all the prophets that had gone before himf.]

  2.      The ardour of his zeal—

[The first thirty years of his life he spent in retirement, and in the closest walk with God. And, when he entered on his office as the Messiah’s harbinger, he came in the most self-denying way, “having his raiment of camel’s hair, and a leathern girdle about his loins; whilst his meat was locusts and wild honey.” As to the manner in which he executed his office, nothing could exceed his fidelity. To all persons, of whatever rank, he preached with undaunted boldness; and declared, as far as he was able, the whole counsel of God. When many of the Pharisees and Sadducees came to his baptism, he, well knowing their hypocrisy, addressed them in these animated and pungent strains: “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth, therefore, fruits meet for repentance. And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.” Even before Herod himself did he manifest the same undaunted courage; telling him plainly, that “it was not lawful for him to live in an incestuous commerce with his brother Philip’s wife;” and exhorting him without delay to put her awayi. He well knew at what peril he exercised this fidelity: but no personal consideration could induce him to withhold, or modify, this salutary counsel. Herein, then, he approved himself to be a prophet indeed, and rendered himself a pattern for ministers in all ages.]

  3.      The holiness of his life—

[“He was filled with the Holy Ghost, even from his mother’s womb.” And so holily did he demean himself, that Herod could not but reverence and stand in awe of him, and in many instances, comply with his admonitionsl. In the whole of his ministrations his attention was particularly turned to the advancement of practical religion; enforcing upon all those peculiar duties which their situation called for, or which their peculiar circumstances tempted them to neglect. Those who were under good impressions from his ministry, consulted him, as might be expected, what they should do in order to evince the efficacy of the principles they had imbibed from him. “When some asked him, What shall we do? He answered, He that hath two coats, let him impart to him that hath none: and he that hath meat, let him do likewise.” When publicans (i. e. tax-gatherers) made the same inquiry, to them he said, “Exact no more than that which is appointed you.” And when soldiers requested the same information, he said, “Do violence to no man, neither accuse any falsely; and be content with your wages.” Thus he shewed how anxious be was that all should bring religion into their daily practice; not suffering it to evaporate in mere sentiments and professions, but carrying it into effect, in the whole of their life and conversation.]

Having thus set before you the character of this blessed man, I will,

  II.      Commend it to your imitation—

Far, very far, in general, are men from admiring such a character as this —

[By many, even of this holy man it was said, “He hath a devil.” The Rulers and Pharisees rejected his counsel altogether, and would not submit to his baptism.” And though many were well affected towards him, and “rejoiced in his light, they rejoiced in it only for a season:” and at last he fell a sacrifice to his fidelity. Thus, at this time, if a man were to resemble him, he would find but little acceptance with an ungodly world. In fact, he would by many be thought to be more under the influence of demoniacal delusion than of sound reason and solid piety. His deadness to the world would be regarded as most contemptible fanaticism, and his faithfulness in reproving sin would be condemned as most insufferable presumption.]

Nevertheless, I cannot but earnestly commend his character to the imitation of you all—

[From ministers in particular his example demands the most respectful attention. Certainly the same degree of austerity that he practised is not necessary now. Our Lord has shewn, that under this new dispensation a greater measure of liberty is allowed, provided we be duly careful that in no instance it degenerate into licentiousness. But with respect to an entire devotion of the soul to God, and a faithful discharge of our ministry, there is to be no difference between us and John: we must be as faithful in our ministrations, and as holy in our lives, as he — — — But to Christians of every class is this bright example applicable. Every follower of Christ is called to be a “light in the world,” yea, “a burning and a shining light.” His soul, inflamed with fire from heaven, should burn with holy love; nor should the fire, once kindled on the altar of his heart, ever be suffered to go outp. To all around him he should “hold forth the word of life;” and so “cause his light to shine before men, that all who behold it may be constrained to glorify their Father who is in heavenr” — — —]

  ADDRESS—

  1.      Be “willing, then, to rejoice in his light”—

[Surely such a ministry as his, so instructive, so faithful, so convincing, is an unspeakable blessing to every one that enjoys it. And such a ministry we have, not in him only, but the holy Apostles, yea, and in multitudes of the present day. Shew, then, that you duly appreciate the labours of these men; and “be followers of them, as they are of Christ” — — —]

  2.      Let your joy in that light be both abiding and progressive—

[Of the myriads who were impressed by the ministry of John, there were very, very few who became steadfast in the faith. All the Disciples of John, and Jesus, and his twelve Apostles, and his seventy Disciples, amounted to no more than five hundred, after the ascension of our Lord. The great mass of those who appeared hopeful, were turned aside by fear, or by the vanities of this sinful world. Be on your guard then, brethren, against every thing that may produce this sad effect on you — — — and beg of God that your. “path may be like the shining light, which shineth more and more unto the perfect day.”]

MDCXXX

CHRIST’S APPEAL TO THE SCRIPTURES

             John 5:39.

Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

WHEN our Lord professed himself to be the promised Messiah, and claimed an authority equal to that of Almighty God, it was necessary that he should bring abundant evidence of his Divine mission, and prove, by testimonies of the most unquestionable kind, his title to the honour he assumed. Nor was he backward to give all the proof which the occasion required. He appealed to the testimony of John the Baptist, whom the whole Jewish nation considered as a prophet, and whose testimony therefore ought to have great weight with them. He appealed also to his own miracles, which were so great and numerous as to be in themselves an indubitable evidence that God was with him. He further appealed to the testimony which his heavenly Father also had given to him at his baptism, both by an audible voice from heaven, and by the visible descent of the Holy Spirit upon him. Lastly, he appealed to the Holy Scriptures, which the Jews themselves received as the word of God, and which bore testimony to him; even such testimony as would be found to agree exactly with his person and character in every respect. As these had existed for centuries, and might be compared with all that he had either done or taught, their testimony must be unexceptionable, and must carry conviction to every mind.

From the words before us we shall be led to notice,

  I.      The transcendent excellency of the Holy Scriptures—

Two things are here spoken respecting them:

  1.      They reveal unto us eternal life—

[Reason never could suffice for discovering the immortality of the soul. Philosophy never enabled any man so to establish the certainty of a future state, as to render it an article of general belief, or to produce any considerable influence on the minds of those around him. Many have reasoned well upon the subject, and spoken what approximated to the truth: but they never could with certainty affirm a future state of rewards and punishments; much less could they tell us how to avoid the one, and obtain the other. But the Scriptures have drawn aside the veil and shewn us that this present world is introductory to another, in which men shall exist to all eternity. The Old Testament, it is true, speaks but darkly on this point: yet was it sufficiently clear to impress the Jewish nation at large with a persuasion that both the souls and bodies of men should live in a future state of existence. The Sadducees, who were the free-thinkers of the day, were exceptions to the general rule. The national creed in these respects accorded with what was more fully revealed under the Christian dispensation. “By the Gospel, life and immortality have been fully brought to light;” yea, and the way of salvation been clearly revealed: so that we who live under its benign influence, do not merely think, but know, that there is for those who believe in Christ, a salvation treasured up, a “salvation with eternal glory.” In this respect therefore a very child amongst us is better instructed than all the wisest philosophers of Greece and Rome.]

  2.      They testify of Christ Jesus our Lord—

[“The testimony of Christ,” we are told, “was the spirit of prophecy” from first to last. The testimony which the Scriptures have borne to Christ is clear; not like the ambiguous answers of heathen oracles, which were so formed, as to be, without any great difficulty, accommodated to any event; but clear and precise, and incapable of any other interpretation than that which, upon the very face of it, it professed. Take, for instance, the prophecy relating to the time and place of our Saviour’s birth; and it was as much understood before his advent as afterwards, even by those who had not the grace to welcome his arrival. It was also copious, so that no one thing which could by any means be desired to designate the Messiah’s advent, was omitted. His person, his work, his offices were all described and shadowed forth: the nature of his salvation was fully delineated, and the extent of his kingdom declared. Nothing was left for any reasonable man to desire either for the rectifying of his views, or the ascertaining that those views were correct. It was in the highest possible degree convincing. The prophecies concerning him were so minute that they could never have entered into the mind of an uninspired man, nor could by any possibility have been accomplished by any contrivance or conspiracy of men. Though a Jew, our Lord Jesus was to die, not a Jewish, but a Roman death, the death of the cross. Yet in his crucifixion he was not to suffer all that was usually associated with that punishment; for “not a bone of him was to be broken.” On the other hand, there were to be inflicted on him indignities, never associated with that punishment in other instances; he was to be scourged before his crucifixion, and to be pierced to the heart with a spear after it. The very taunts with which he was to be insulted on the cross were accurately and literally foretold; as was also the cruelty in offering him vinegar in the midst of all his torments. The division of one of his garments, and the casting of lots upon the other, were among the circumstances which no human being could have divined, and which no impostor would have ventured to predict. And who would ever have imagined, that one so ignominiously treated in his death, should yet “have his grave with the rich?” The very price which was to be paid for his blood, together with the subsequent application of it in the purchase of a potter’s field, and the untimely death of the person that betrayed him, these, and a great variety of other circumstances equally minute, prove beyond a doubt that Jesus was the person testified of, and that the testimony borne of him was divine.

Had the different witnesses been contemporaneous, it might have been supposed possible that these infinitely diversified circumstances should have been devised and executed by means of a well-concerted conspiracy. But the witnesses lived in ages and places far distant from each other, even many hundreds of years apart: yet did all the prophets so harmonize with each other in all their various predictions, that no room is left for doubt but that they were wholly unconnected with each other, and altogether under the direction and influence of the Spirit of God. Thus whether we consider the testimony itself, or the witnesses by whom it was delivered, we can have no doubt but that Jesus is the Christ, the Son of the living God.]

Such then being the excellency of the Scriptures, let us contemplate,

  II.      Our duty in relation to them—

This is clear and manifest:

  1.      We must “search the Scriptures” for ourselves—

[Possessing such Divine records, we should apply ourselves diligently to the study of them. We should search them with simplicity of mind, desiring to learn from them the will and mind of God, and determining through grace to comply with them in every respect, receiving implicitly whatsoever they declare, and obeying without reserve whatsoever they command. We must not bring to them any of our own prejudices whereby to judge of them, or any thing of our own passions wherewith to limit them. We must bring to them the simplicity of a little child, submitting our own wisdom to the wisdom of our God, and our own will to the will of God. In fact, we must desire to know God’s will in order that we may do it. Like Samuel we must lend to every word of God a willing and obedient ear, saying, “Speak, Lord, for thy servant heareth.” We have a most instructive example in the conduct of the blind man whom Jesus healed. Jesus asked him, “Believest thou in the Son of God?” The man immediately replied, “Who is he, Lord, that I may believe on him?” The whole bias of his soul was towards his God; and his desire of instruction was for the sole purpose of glorifying God by the strictest possible conformity to his holy will. And if we resemble him in these respects, we are assured, that we shall be enabled to “know of every doctrine whether it be of God.”

Of course, we must prosecute our search with all diligence, The very word, “Search,” imports, that we should sift every word, as miners sift the earth in the pursuit of precious jewels; and must exercise all our faculties about it, as dogs do in the pursuit of their prey. A slight and cursory perusal of the Scriptures will be of little use; nor will a formal habit of reading, as some do, the psalms and lessons for the day, answer the ends for which we are to read the Scriptures. There must be in us a habit of weighing every sentiment, and of imploring God to convey to our minds its true import. Diligence of itself will not avail for the full understanding of the Scriptures. We must have the eyes of our understanding opened by the Spirit of God; and his aid will only be given to us in answer to fervent prayer. We must, in fact, never approach the Scriptures without that petition of holy David, “Open thou mine eyes, O Lord, that I may behold wondrous things out of thy law.” Hence these two, diligence and prayer, are united by Solomon as equally necessary for the attainment of divine knowledge: “If thou apply thine heart to understanding, yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding.”

But in particular we must search the Scriptures with a more especial view to derive from them the knowledge of Christ. As they all testify of him, so it should be our most anxious care to see and learn what they do testify. A mere critical knowledge of Scripture, though good, will bring with it no saving benefit. Nor will an historical knowledge of Scripture, no, nor even a speculative knowledge of its doctrines and its precepts, avail us any thing. It is the knowledge of Christ, and that alone, that will convey to our souls the blessings of salvation. “This is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast sent.” In the great mystery of a crucified Saviour “are hid all the treasures of wisdom and knowledge:” and “in comprehending the height and depth and length and breadth of the love of Christ as revealed in that mystery, we shall be filled with all the fulness of God.” My dear brethren, even good people do not sufficiently bear this in mind. Men, in going into the fields, obtain, for the most part, that which they are in pursuit of. One obtains health, and another pleasure; but it is the botanist only that acquires the science of herbs. So in perusing the Holy Scriptures, whatever else men may obtain, none will obtain the knowledge of Christ in all the glory of his person, the extent of his love, and the fulness and excellency of his salvation, but those who go to them with this express view, and bend all the force of their minds towards the attainment of them. You will remember that the Cherubim upon the mercy-seat were in a bending posture looking down upon the ark, that peculiar symbol of the Lord Jesus Christ as mediating between God and us. This St. Peter explains to us, declaring respecting all the wonders of salvation revealed to us in the Scriptures, that “the angels are desiring to look into them.” Be ye then, brethren, in this posture whenever ye take the sacred volume into your hands, and, like the Apostle Paul, seek to your dying hour to know more and more of Christ, “of the power of his resurrection, and of the fellowship of his sufferings:” for, in proportion as “ye behold the glory of Christ, ye shall be changed into the same image from glory to glory, even as by the Spirit of the Lord.”]

  2.      Endeavour to diffuse the knowledge of them to the utmost of your power—

[The command to “search them” evidently implies the duty of promoting in others also the knowledge of them. In this respect the Christian world has done well in spreading the Holy Scriptures both at home and abroad, to an extent altogether unprecedented. And in the work of translating the Holy Scriptures, and of sending forth missionaries to diffuse the knowledge of them, this age has also excelled all that have ever gone before it — — —

But who would ever have thought that a great part of the Christian world should set themselves against the circulation of the Scriptures, and should actually prohibit their people from reading them? Yet this is done by the Church of Rome in every quarter of the world. The Governors of that Church will not suffer the word of God to be read, except by their special permission, and with their corrupt glosses, which in ten thousand instances obscure and falsify its meaning. And what shall we say to this? I stand amazed at such conduct in a Church professing itself the Church of Christ. I know not whether is the greater, the impiety or the cruelty of such conduct. The Lord Jesus Christ says, “Search the Scriptures.” ‘No,’ says the Papist; ‘ye shall not search them: I will not even suffer them to be in your possession: and if they be given you, I will wrest them out of your hands.’ But if it he replied, “In them we have eternal life;” ‘I care not for that,’ says the Papist; ‘ye shall perish, rather than I will suffer you to read that book.’ ‘But Christ has said, “They testify of me;” and I want to know what they testify.’ ‘I care not for that,’ says the Papist; ‘I will not suffer you to know what they testify: you shall not hear their testimony any farther than I please to inform you of it, and then you shall know it only as corrupted and falsified by me.’ What such priests will answer at the bar of judgment, God alone knows: but I fear their doom will be very terrible, seeing that they will have to answer for the souls of thousands whom they have kept in the sorest bondage, and blinded to their eternal ruin. Judge then ye, brethren, whether ye should not endeavour to counteract this impious tyranny, and to diffuse the knowledge of salvation through the perishing millions of your fellow-subjects. I mean not that you should do this in a spirit of opposition, but in a spirit of love. And as the legislature at their request has made them partakers with you in all civil and political privileges, so do ye, unsought and unsolicited, labour to impart unto them the full enjoyment of your spiritual privileges, in the knowledge of Christ, and of his salvation.]

MDCXXXI

THE TRUE REASON OF MEN’S DESTRUCTION

             John 5:40.

Ye will not come to me, that ye might have life.

TO doubt whether men wish to be saved or not, may appear absurd. No man would hesitate to answer such a question in the affirmative. But though every one would prefer happiness to misery, they are but few who really prefer the way that leads to happiness. The text may be addressed to the generality amongst ourselves with the same propriety as to those who rejected the invitations of our Lord in the days of old. We shall take occasion from these words to inquire,

  I.      What are the benefits of coming unto Christ—

To “come to Christ” is a frequent expression in the Scriptures:

Let us first consider what is implied in this act—

[It imports not an outward attendance on his person, but an inward affiance on him for salvation. It imports a coming to him with humility as sinners — — — with faith as to the only Saviour — — — and with love as to our rightful Lord and Master — — —]

From a due performance of this act the most inestimable benefits will arise—

[Temporal, spiritual, eternal life will flow from it. Even the temporal comforts of life are enjoyed by none so much as by him who believes in Christ; nor is there any other person who holds them by so sure a tenure. He cannot fail of possessing them as far as they will conduce to his spiritual welfare. But spiritual life is a far richer blessing; and this is the believer’s assured portion. His soul shall be endued with a new and vital principle of grace. Christ himself will live in him and be his life. As Lazarus when raised was enabled to perform the functions of animal life, of which he had been rendered, for a season, incapable, so shall the believer’s soul, which was once dead in trespasses and sins, be quickened to the discharge of all the duties and offices of the spiritual life. He shall enjoy sweet communion with God in secret, and find his supreme delight in fulfilling his blessed will. The man who thus daily comes to Christ for righteousness and strength is incomparably the happiest man on earth; but his happiness does not terminate with his present existence. No: he shall possess also eternal life. Believer, thou hast a never-fading crown of righteousness and glory awaiting thee at thy departure hence — — — What a recompence is this of all thy labour! What encouragement to come continually to Christ does such a prospect afford thee!]

One would suppose that, with such prospects, all should be pressing toward the Saviour with their whole hearts. Let us then proceed to inquire,

  II.      Whence it is that any fall short of these blessings?

The reason assigned in the text is the most just and most humiliating of any. There is no unwillingness in Christ to save us, but we are unwilling to go to him for salvation.

  1.      We are indifferent about life—

[We consider all pretensions to a new and spiritual life as enthusiasm, and therefore disdain to apply to Christ for it. As for eternal life, we do not wish to hear any thing about it. If the prospect of temporal advancement be held out to us, we can cheerfully and intensely bend our minds to the attainment of it; but if heaven and all its glory be offered us, we slight it utterly. We choose to talk of any subject rather than religion, and universally agree to banish that from our conversation. If at any time the thought of eternity be obtruded upon us, we turn from it with disgust; and are uneasy till some other topic be brought forward. Even in the house of God we hear of heavenly things as if they were fabulous and unworthy of our attention. We love our own ways, though they will end in death; and will not endure to be told of heaven, because we cannot reconcile our minds to the way that leads thither. To this effect is that declaration of Christ, “They that hate me, love death.”]

  2.      We are averse to the way in which alone it is to be obtained—

[We will not come to Christ for life: this appears to be too humiliating. If we could obtain life by any works of our own, we would gladly do them; but we cannot bear to be so entirely indebted to another. We do not choose to acknowledge ourselves lost and undone. We hope to establish some righteousness of our own. Hence we neither do, nor will, come to Christ for life and salvation. Besides, this way to life is too strict: as we do not like to come with humility, and faith, so neither do we feel that love which will instigate us to devote ourselves unreservedly to his service. We think that less religion will suffice, and are determined to perish, rather than endure such drudgery. In every ungodly sinner are the words of our Saviour verified, “How often would I, but ye would not.”]

  INFER—

  1.      What ground for self-condemnation will there be in the day of judgment!

[Every condemned sinner, however full of excuses now, will then have his mouth shut; yea, even now a moment’s reflection must convince us, that every sinner’s condemnation is the effect of his own obstinacy. Who amongst you does not know, that he ought to read the word of God, and to seek his face, and to repent of sin, and to flee to Christ for refuge, and to give up himself to Christ in a way of holy obedience? Yet you will not do it. Your conscience at times remonstrates with you: yet you will not obey its voice: and your recollections of this in the eternal world will be one of the most bitter ingredients in the cup which you will drink to all eternity.]

  2.      What astonishing grace and mercy are there in the Lord Jesus Christ!

[His reproof contains in it a most gracious invitation. He addresses all of us at this instant, “Come unto me and I will give you life.” Let none resist him any longer. Let us go to him, and he will in no wise cast us outh.]

MDCXXXII

MEN’S WANT OF LOVE TO GOD

             John 5:42.

I know you, that ye have not the love of God in you.

OUR blessed Lord “needed not that any should testify of man: for he himself knew perfectly what was in man;” and, consequently, without any reference to overt acts, could determine what was the state of every man’s soul before God. Yet, in making known his decisions upon character, he, for the most part, appealed to fact; especially if his testimony was to their discredit. In declaring Nathanael to be “an Israelite indeed, and without guile,” he referred to secret transactions, known only to God and to Nathanael himself: but, in denouncing those whom he was now addressing as destitute of the love of God, he appealed to their obstinacy in rejecting him, notwithstanding the full evidence he had given them of his Messiahship. It is probable that this testimony of his gave great offence: yet is there occasion for it to be given respecting multitudes in the present day; and, no doubt, if he were here present, he still would be constrained to say of many, “I know you, that the love of God is not in you.”

In confirmation of this, I will shew,

  I.      That such characters do still exist—

[But where must we look for them? Can it be supposed that a single individual of this character is to be found in the midst of us? Go round to each individual in rotation, and ask each apart, “Have you the love of God in you?” Perhaps there is not one who would not reply, “Yes; I hope and trust I have.” Some, I can have no doubt, would be quite indignant at the question; and would answer with disdain, “What! do you suppose I am a downright reprobate?” In this respect there would be but little difference between the different classes of the community. The Moral would deem their morality a decisive proof of the point; nor would the Immoral account their immoralities any proof to the contrary: they would find reasons enough for their deviations from the straight line of duty, without impeaching the integrity of their own hearts before God, and their attachment, on the whole, to him. The Old would conclude, of course, that they could not have attained to their age without having at least secured this first principle of all religion: and the Young would intimate, that, though they make no profession of religion, they are not so destitute of it as this question would imply. All would consider it as a libel upon the Christian Church to suppose that such a character should be found within its pale, unless perhaps amongst those, whose whole habits proclaim them to be addicted to every species of iniquity.

But it was to those who had been admitted into covenant with God by circumcision, and who were attending the ministry of our blessed Lord, that the words in my text were addressed: and therefore it is more than probable, that still, even amongst professing Christians, there are some who answer to this character; and of whom, one, who had a perfect knowledge of them, might say, “I know you, that the love of God is not in you.”]

But the existence of such characters will not be doubted by any of us, when once we have seen,

  II.      How they may be known and distinguished—

Doubtless such characters may be known, by themselves at least, if not by their fellow-creatures also. Our fellow-creatures, it is true, can judge only by outward acts, because they cannot discern the workings of the heart: but the point may be ascertained by ourselves at all events, if on examination we find,

  1.      An habitual want of those dispositions which are essential to love—

[Wherever love exists, there must be an esteem of, a desire after, and a delight in, the object beloved: and these feelings must bear some proportion to the worthiness of the object himself. Now, of course, if God be that object, he must exceed in our estimation all created good, as much as the meridian sun surpasses the faint radiance of the glow-worm. And, inasmuch as we can never be happy without him, we must thirst after him, even as the hunted deer thirsts after the water brooks; and find in the enjoyment of his presence every desire of our souls completely satisfied. Now, we can be at no loss to discover how far our experience accords with this. At all events, if we be utter strangers to all these exercises of mind, the matter is clear: a voice from heaven could not make it more clear than the testimony of our own conscience has already made it. What should we ourselves judge of the professions of a fellow-creature, who pretended to feel a suitable regard for us, whilst in no one of these respects did he ever manifest it in the smallest degree? The judgment, then, that we should pass on him, we must pass on ourselves; and conclude, for a certainty, that the total absence of all these dispositions towards God proves that the love of God is not in us.]

  2.      An habitual indulgence of those dispositions which are repugnant to love—

[It is not an occasional failure in our duty that will prove us destitute of love to God: for, then, where would so much as one lover of God be found? But if there be in us an habitual indulgence of feelings absolutely inconsistent with the love of God, then also will the point be clearly decided. For instance, God has said, “If any man love the world, the love of the Father is not in him.” Again, it is said, “Whoso hath this world’s goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” Again, it is said, “This is the love of God, that we keep his commandmentse.” Now here are marks given us whereby we may know infallibly the state of our souls towards God. If the world and its poor vanities rival him in our hearts, the matter is clear. If we have so little regard for God, that we can shut up our bowels of compassion from our destitute fellow-creatures, instead of relieving them for his sake, then also the point is decided for us. And, lastly, if our love to God do not actuate us so far as to ensure a willing obedience to his every command, then also no doubt is left about the point at issue: we are in every one of these cases declared to be obnoxious to the charge contained in our text.

I say, again, an occasional defect will not warrant so distressing a conclusion; but if our failure be universal, habitual, and allowed, the inference from it is undeniable; and we are declared by God himself to be destitute of any true love to him.]

Let us, then, in reference to such unhappy characters, contemplate,

  III.      In what an awful condition they are—

No words can adequately describe the misery of such a state. The persons who are obnoxious to this charge, are in a state,

  1.      Of fearful delusion—

[However pointed out by God, they put far from them the accusation, and boldly deny the charge. They cannot conceive of themselves as persons so lost to all that is good, as to have no love of God whatever in their hearts. They will admit that they do not love him so ardently, or serve him so fully, as they ought: but they will not admit that they have no love to him. They substitute some good sentiments respecting God in the place of real love to him; and thus, deceiving themselves by their own vain imaginations, they neglect to humble themselves before God on account of their extreme wickedness. Truly, if there were but one such person in the midst of us, one who was buoying himself up with some fallacious conceits, whilst God said respecting him, ‘There is a wretch that has no love to me;’ who amongst us would not be ready to weep over him? and who would not labour to undeceive him, whilst yet a discovery of his error might be available for his welfare?]

  2.      Of just condemnation—

[It is not possible but that such persons must be objects of God’s wrathful indignation. In fact, they are the very image of Satan himself: for what can be said worse of Satan than this, or what can characterize him more justly than this, that he has no love to God? It is not necessary that a man should have committed murder or adultery, to deserve the wrath of God. If he has no love to the Supreme Good, to Him whose perfections are infinite, to Him who every moment maintains him in existence; if he have no love to Him who gave his only dear Son to die for him, and offers his Holy Spirit to renew and sanctify him, and would gladly confer on him all the blessings both of grace and glory; his desert of God s wrath is unquestionable. St. Paul says, “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha:” and there is not a creature in the universe that will not assent to the same denunciation, in reference to the wretch that loves not God.]

  3.      Of utter incapacity for happiness, even if he were actually admitted into heaven—

[Suppose a man, destitute of love to God, were admitted into heaven; what happiness could he find there? Amidst all the heavenly hosts, there would not be so much as one with whom he could hold communion, or have one single feeling in sympathy. As for God, the God whom he hates, he could not bear the sight of him. The sinner would know, that it was in vain for him to assume any appearances of love; for that his heart could not but be known to God, and consequently he must be an object of God’s utter abhorrence. For the employments of heaven, it is obvious he could have no taste: and he would solicit a dismission from the place, where every thing he saw and heard must, of necessity, generate in him the bitterest feelings of envy, malignity, and despair. To take his portion under rocks and mountains would be to him a deliverance from scenes to which he was utterly averse, and from vexations painful to him as hell itself.]

  Now, then,

  1.      Let every one of us institute an inquiry into this matter—

[St. Paul exhorted the Hebrews of old to “examine themselves, whether they were in the faith:” so now I would say, “Examine yourselves,” whether there be in you any love to God. Do not take it for granted, without examination; and be careful, also, not to try yourselves by an inadequate test. Take the tests that have been before proposed; and see what is the habitual state of your minds in relation to them. To what purpose will it be to say, you love God; when the entire course of your feelings and habits declares the contrary? You cannot deceive God; nor can you prevail on him. to give in your favour a judgment contrary to truth. Bring the matter to a trial. Be not content to leave it in suspense. Indeed, if you can be content to leave it in doubt whether you love God or not, you can have no clearer proof that you are altogether destitute of his love: for the smallest sense of love to him that could exist in your soul, would make you uneasy, till you had placed the existence of it beyond a doubt.]

  2.      Let us not be satisfied till we can appeal to God, and say, “Thou knowest that I do love thee”—

[Thus St. Peter was enabled to reply, in answer to the question thrice put to him by our blessed Lord: and we also should be able to make a similar appeal to the heart-searching God respecting our love to him. And why should we not? Of defects, every one of us must be conscious; yea, of such defects, that, if God were to enter into judgment with us according to them, we must perish. But of our desires after God, and our supreme delight in him, and our determination of heart, through grace, to please him, we may be conscious; and this consciousness may well abide in us, as a source of most exalted joy. I pray God that this joy may be ever yours, my beloved brethren; and that when we shall stand at the judgment-seat of Christ, God himself may bear testimony to us all, as having borne a distinguished place amongst his faithful, loving, and obedient servants.]

MDCXXXIII

FAITH INCOMPATIBLE WITH THE LOVE OF MAN’S APPLAUSE

  John 5:44.

How can ye believe, who receive honour one of another, and seek not the honour that cometh from God only?

IT is certain that great care is requisite in interpreting the Holy Scriptures; lest, on the one hand, we explain away their meaning altogether; or, on the other hand, we take occasion, from the strength of some particular expressions, to maintain doctrines which they do not fairly establish. And the more unqualified any declarations are, the greater caution we should use in affixing to them their true import. The passage before us is of the deepest importance to every soul of man: but on the explanation of it, its force must entirely depend. Shall it be said, that no kind of faith will consist with our seeking honour from man, rather than from God? or, that the mere “receiving” of honour from man is incompatible with true faith? Either of these positions would be utterly false. Let us then proceed to the consideration of these words with that care which their importance demands; and may God, of his infinite mercy, guide me, whilst I endeavour to shew,

  I.      What we are to understand by “believing” in Christ!

It can never surely be meant, that we cannot receive the Scriptures as a revelation from God, or have a general view of the leading doctrines contained in them, whilst we are seeking honour from man: for the mere weighing of evidences, and determining according to evidence, are acts of the mind, which every man of sense, whatever be his feelings as to human applause, is capable of performing. Certainly much more than a bare assent must be comprehended in the faith here spoken of. It must import two things:

  1.      An acceptance of Christ, as he is set forth in the Holy Scriptures—

[The Scriptures speak of our “receiving the Lord Jesus Christ.” We must receive him as the gift of God the Father to a sinful world; and must receive him, too, for all the ends and purposes for which he is given. If we embrace him not under all the relations, and for all the ends for which he is sent, we reject him, rather than acknowledge him; and put him away from us by unbelief, instead of receiving him into our hearts by faith. It is not optional with us to separate his offices, and to acknowledge him in those only which are agreeable to our own minds. Whatever “God has made him to us,” that he is to be with our full consent; our wisdom, our righteousness, our sanctification, our complete redemption.”]

  2.      A surrender of ourselves to him, as his obedient followers—

[Without this we can never be acknowledged by him as his: “If any man will be my Disciple, let him deny himself, and take up his cross daily, and follow me.” And so unreserved must our surrender of ourselves to him be, that, if we be not ready even to lay down our lives for him, we shall be regarded by him in no other light than as aliens or traitors. A faith which does not operate in this manner, and to this extent, is no better than “the faith of devils:” it is “dead,” and will leave the soul dead to all eternity.

Such, then, is the faith of God’s elect; and such the faith of which our Lord speaks in the words before us; a faith that “works by love,” and “purifies the heart,” and “overcomes the world.”]

Having ascertained what is meant by faith, we proceed to shew,

  II.      Who they are who are declared incapable of exercising it—

[The mere “receiving” of honour from man has no such effect: for the good man passes “through honour as well as dishonour, and through good report as well as evil report.” It is the seeking of honour from man that is here spoken of; that is, the seeking of it, either independently of “the honour that cometh from God,” or in preference to it. All desire of man’s approbation is not wrong: a child may properly seek the approbation of his parent; a servant, of his master; a subject, of his prince. But to make man’s approbation the main object of our pursuit, is to put man in the place of God: and this can never be pleasing to the Supreme Being; who is “a jealous God,” and “will not give his glory to another.” Nor is it necessary that what we do should be substantially and in itself evil, in order to provoke God to jealousy: our actions may be good in themselves; and yet, if they be done to please man, their character is altogether changed, and they become hateful in the sight of God. Almsgiving and prayer are good; but if either the one or the other be done in order to obtain applause from man, it is vitiated, and debased, and execrable: and fasting itself is odious, when proceeding from no better principle than this. It was this base desire of man’s applause which chiefly characterized the Pharisees of old: and, where-ever it prevails, it destroys all pretensions to uprightness before God, and all hope of ever being acknowledged by Christ, as his Disciples: as St. Paul says, “If I yet pleased men, I could not be the servant of Jesus Christg.”

In like manner we err, if we seek man’s approbation, in preference to the honour that cometh of God. The two often stand in competition with each other; or rather, I should say, are always opposed to each other, where the higher duties of Christianity are concerned: for, of “the circumcision of the heart, which is in the Spirit and not in the letter,” we are told, “its praise is not of men, but of God.” Indeed the praise of God is frequently not to be obtained without incurring the deepest odium from men. But, when that is the case, there must be no hesitation on our part whom to obey, and whose honour to seek. Our reply to the whole universe must be, “Whether it be right to hearken unto you more than unto God, judge ye.” Neither parental authority, nor brotherly affection, must have any weight with us in opposition to God: for, if “we come to Christ, and hate not father and mother, and brother and sister, yea, and our own lives also,” in comparison of him, “we cannot be his Disciples.”

But in these two respects the persons described in our text are essentially defective. In respect of moral virtue, as it is called, they may be exemplary enough; and it is even taken for granted that they are so, by their “receiving of honour from men,” which may be supposed to be accorded to them on account of their virtues: but, inasmuch as they do not utterly despise man’s approbation in comparison of God’s, and even “glory in shame” itself for the Lord’s sake, they are incapable of exercising a true and saving faith in the Lord Jesus. I say again, It is not the immoral man, of whom our Lord speaks, but of the man who, from any cause whatever, prefers the praise of man before the praise of God.]

But why can they not exercise faith in Christ? Let us inquire,

  III.      Whence their incapacity arises—

The disposition to prefer the applause of man,

  1.      Unfits them for discerning truth—

[External evidences, as I have before observed, they may judge of: but the real excellency of the Gospel is hid from their eyes. The glory of Christ, and the beauty of holiness, they cannot appreciate; because they possess not that spiritual discernment whereby alone they can be seen. There is a film over their eyes: “their eye is evil; and therefore their body and soul are full of darkness.” Sin and “Satan have altogether blinded themm.” The sublimer truths, when offered to their view, produce only the effect which a flood of light does when poured upon a disordered patient in a dark chamber. “They hate the light, and will not come to it:” and when truth is set before them, they reply, “This is a hard saying: who can hear it?” Especially if they be called to renounce self altogether, and to glory in Christ alone, they have no ears to hear it: they are like those of whom our Lord said, “Why do ye not understand my speech? even because ye cannot hear my words.”]

  2.      Indisposes them for walking according to the light they have—

[Much, doubtless, they may see: but they are kept in bondage by “the fear of man that bringeth a snare.” As far as relates to a speculative view of the truth, they may have a strong conviction of it; so strong as, in the common acceptation of the term, to be said to possess faith. Thus we are told, respecting many who beheld our Lord’s miracles: “Among the chief rulers, many believed on him: but, because of the Pharisees, they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God.” Here their incapacity to give themselves up to Christ is marked as proceeding from the very same cause to which it is ascribed in the text: “They loved the praise of men more than the praise of God.” Thus it is that this evil principle operates in ten thousand instances, keeping men from an attendance on public ordinances, from the society of the Lord’s people, and from that public confession of Christ, whereby they ought to glorify his name.]

  3.      Leads them into courses directly contrary to the truth—

[A desire of worldly favours draws men, of necessity, not only to a neglect of what is good, but also to the positive commission of evil. The world will never he satisfied, till they bring us, in some measure at least, into a conformity with their views and habits. The compliances which they first desired are perhaps innocent: but gradually they increase their demands upon us, till they ensnare our feet, and defile our conscience, and lead us to dishonour our holy profession, if not altogether to renounce the faith.]

  Now let me make this subject—

  1.      A matter of appeal—

[Our blessed Lord appeals to the persons themselves, whose spirit he reproves. And I also will venture to ask of you, my brethren, Whether you have not found in your converse with others, that a love of man’s applause, wherever it has obtained, has proved a bar to the introduction of light into their souls; so that either you could produce no conviction upon their minds, or, if you have silenced their objections, you could not prevail upon them to act agreeably to the light they had received? I ask also, in reference to yourselves, Whether, if at any time you have suffered your minds to be influenced by that unworthy principle, it has not rendered your views of truth obscure, and your compliance with it difficult? I will yet further ask, Whether a carnal and a spiritual mind be not opposed to each other, as darkness to light; and whether the prevalence of one must not, in proportion as it prevails, dispel the other? Yes: it is an acknowledged and unquestionable truth, “that we cannot serve God and Mammon.” If, then, the intimation in our text be confirmed by all that we see in others, and all that we experience in ourselves, let it be treasured up in our minds as a rule of action, and be referred to continually for the regulation of our hearts and lives.]

  2.      A ground of exhortation—

[Look not for the honour that cometh of man; for it is not to be obtained without sacrifices that are far too costly for so worthless an acquisition. Let your hearts be right with God. Let his revealed will be your sure directory: and regard nothing in opposition to it. Seek to please him at all events, though you should displease the whole world. I mean not by this, that you should not listen to good advice: for it is highly desirable that you should “walk wisely in a perfect way.” But let that advice alone be followed, that is founded on the word of God. And be careful to keep a conscience void of offence: and so to walk before God, that you may be approved of him, and receive from him at last that testimony of his approbation, “Well done, good and faithful servant: enter thou into the joy of thy Lord.”]

MDCXXXIV

UNBELIEF REBUKED

  John 5:45, 46.

Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me.

THERE is nothing more painful to a pious Minister, than to reflect, that, instead of having to present all his hearers to God as his children, saying, “Here am I, and the children thou hast given me,” he will have to stand at the bar of judgment as an accuser of by far the greater part of them, and to appear as a swift witness against them. To the majority of them, the most successful minister must say, with our blessed Lord, “If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin.” But, whether they be called as accusers or not, the inspired writers will undoubtedly execute that painful office; as our Lord here testifies to his unbelieving audience: “Think not that I will accuse you to the Father: there is one that accuses you, even Moses, in whom ye trust: for had ye believed Moses, ye would have believed me: for he wrote of me.”

Let me now, in faithfulness to your souls,

  I.      Set before you the charge which the whole inspired volume brings against us—

Strong was that charge which Moses exhibited against the Jews—

[Much “had he written respecting Christ.” The whole ceremonial law was one typical adumbration of him — — —the moral law itself, as denouncing a curse against every one that should transgress it in the slightest instance, was, in fact, intended to shew men their need of Christ, and to shut them up to that way of salvation which he should open for them. The prophecies which he revealed were many and clear: he set forth Christ as “the seed of the woman who should bruise the serpent’s head;” and as “the seed of Abraham, in whom all the nations of the world should be blessed;” and above all, as “that prophet who should in due time be raised up like unto himself; to whom all must take heed, at the peril of their souls.”

Now to these writings our blessed Lord appealed continually, in confirmation of his divine mission. But the Jews, whilst they pretended the highest veneration for Moses, actually made their regard for him their plea for rejecting Christ. But this shewed that they did not understand the writings of Moses, and that they did not, in fact, believe any one of those things which he had spoken: for if they had understood him, and believed his testimony, they would of necessity have believed in Christ, of whom he testified. We may suppose him, then, as accusing these people before God the Father to this effect: “Thou seest, O God, what a zeal they profess for me: but it is all hypocrisy, for, instead of receiving my testimony respecting their Messiah, they shut their eyes and ears against every word that I have spoken; and make no other use of my testimony, but to pervert it, and to found upon it their rejection of that very Saviour whom I have revealed.”]

But stronger far is that charge which the whole inspired volume brings against us—

[We profess to believe in the written word, both of the Old and New Testament: and if any one were to brand us with the name of infidels and deists, we should be filled with indignation against him, as uttering a gross calumny. But how do we manifest our faith? The Scriptures tell us, that “except we repent, we must perish.” But who believes it? Who is stirred up, by that declaration, to real penitence and contrition? The Scriptures tell us, that we must look to Christ for salvation, as the wounded Israelites did to the brazen serpent. But where do we find that intense earnestness to obtain relief, and that utter renunciation of every other hope but that revealed to us in the cross of Christ? The Scriptures require us to live by Christ, exactly as the Israelites lived by the manna which they gathered, and the waters of the rock that followed them. But where do we find persons making this continual use of Christ, if I may so speak; and living altogether by faith in the Son of God, who loved them and gave himself for them? The Scriptures tell us, that “having been bought with a price, we must glorify Christ with our bodies and our spirits, which are his.” But where do we find persons employing every member of their body, and every faculty of their soul, for the glory of Christ?

Behold, then, what an accusation the whole inspired volume brings against us. ‘See, Lord, this people! Thou knowest how fully thy holy will is revealed in every page of thy word: yet who regards it? Who regards any word contained in this volume, provided he has any interest to serve, or any lust to gratify, by the violation of it? I accuse the whole Christian world, with the exception of a very few, as hypocrites: for, with all their professed regard for thy revealed will, they violate it in all its most essential points; and with their boast of being Christians, they live altogether as if they were down-right heathens.’]

Now then, having stated the charge, I will proceed to,

  II.      Put you upon your trial in relation to it—

Of the little flock who believe in Christ, I will say nothing. I will confine myself to the great mass of my hearers, who have never yet been renewed by the grace of God. And I ask,

  1.      Is not the charge true of you?

[Look, I pray you, and examine the matters before proposed. See in what state you are, as it respects repentance for sin, and faith in Christ, and holy obedience to the commands of God. Compare yourselves with the Scriptures which ye profess to believe: see whether you are “cast into them, as into a mould;” and whether ye are really living as the Apostles did? I will not ask whether you have attained the eminence of Paul; for to that none of us can pretend: but are we followers of him, as he was of Christ? And if he were to see the daily habit of our minds, would he acknowledge us as imbued with the same spirit with him, and as treading in the same steps? — — — It is evident, then, that we are guilty before God; and that the accusations which Moses, and the Prophets, and the Apostles, are exhibiting against us, are true.]

  2.      Are ye not then deeply criminal?

[We are in the habit of reprobating infidels as amongst the vilest of men. And far am I from intending, in any respect, to lessen the abhorrence with which they are viewed, and should be viewed. But it may well be doubted, whether the great mass of Christians be not in a worse state than they. For infidels, however profane, are at least consistent: they do not profess to believe the Scriptures: they regard them all, and every thing contained in them, as “a cunningly-devised fable.” But the Christian world profess to receive the Bible as the word of God, and to expect that men shall be dealt with in judgment according to the plan proposed in it: yet do they in their lives give the lie to all that they profess. If they really believed in that word, they would believe in Christ, and love him, and serve him, and glorify him. Could a man believe that his house was on fire, and ready to fall upon him, and not flee out of it? It is a delusion altogether: and in pretending to believe at all, they only lie unto the Holy Ghost.]

  3.      Are ye not utterly inexcusable?

[What excuse can you offer in vindication of yourselves? Is not every part of the inspired volume brought before you in its season? Ye know that “we have kept back nothing that was profitable unto you,” but “have declared unto you the whole counsel of God.” But, at all events, the inspired volume has been in your hands, and ye might have drunk water at the fountain-head. It has been accessible to you at all times: and if it have been “a fountain sealed,” whose fault is that? Has not God promised, by his Holy Spirit to open it? and has not Christ told you, that “if you would ask of him, he would give you living waters, which should be in you a well of water springing up unto everlasting life?” What is there that has been wanting to you? Has there been any defect of evidence? No: the evidence has shone forth as bright as the sun. Has there been any want of encouragement? No: there is not any species of encouragement that has not been poured upon you as a flood. Nothing has been wanting, but a humble and docile spirit. It is your own pride, and worldliness, and unbelief, that has kept from you the blessings of salvation: and you have none but yourselves to blame.]

  APPLICATION—

[I say, then, confess your hypocrisy, and humble yourselves for it — — — And take the Holy Scriptures, and “search them with all diligence; and pray to the Holy Spirit to guide you into all truth.” But mark more especially what they speak of Christ; for “of Him they testify in every part:” and, having found him, believe in him, and surrender up yourselves to him: and let your whole life attest the consistency of your character, and the integrity of your hearts before God.]

MDCXXXV

CHRIST’S MESSIAHSHIP PROVED

  John 6:14.

Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.

THE friends of infidelity wish it to be thought, that the Gospel which they reject is not supported by such a weight of evidence as would justify them in yielding to it an implicit and unqualified obedience. But they have, unperceived by themselves, a bias against the truth; and will suffer any slight difficulty, which they are not able to solve, to outweigh all the most decisive proofs that can be adduced in its support. Where the mind is candid, and open to conviction, it will be satisfied with that measure of evidence which the subject itself fairly admits of, without demanding such as it is unreasonable to expect. The persons of whom my text speaks, afford us a good example in this respect. They had seen a stupendous miracle wrought before them, even the feeding of five thousand men, besides women and children, with five loaves, and two small fishes: and they were convinced that no person could work such a miracle as this, unless God were with him; and therefore, without further hesitation, they said, We are expecting the Messiah; and this must be he: “Of a truth, this is that Prophet who should come into the world.”

From this acknowledgment I will take occasion to consider,

  I.      The proofs which Christ gave of his Messiahship—

Miracles may properly be regarded as proofs of a divine mission—

[I am not prepared to say that a miracle is of itself, independent of all its circumstances, a sufficient proof that the person performing it comes from God. For there may be circumstances so peculiar, as to account for God’s permission of such an event, even whilst the persons through whose instrumentality it occurs, are no better than hypocrites and impostors. The magicians of Pharaoh were permitted to imitate some of the miracles of Moses, for the very purpose of demonstrating the more forcibly, that Moses alone was invested with any authority from him. They were permitted to turn their rods into serpents: but Moses’ rod swallowed up all of theirs. They were permitted to inflict several plagues; but they could not remove one. Moses alone was empowered to do that. Nor could they follow Moses beyond a certain extent, or even avert from themselves the plagues that Moses inflicted: so that they themselves were made witnesses for Jehovah, and were constrained to say, “This is the finger of God.”

Again: God having done so many and great wonders for his people, may see fit to try their faith and love, in order that the faithful amongst his people may display their fidelity, and the hypocritical their hypocrisy. And for this end we may conceive him to suffer some impostor to assume the character of a prophet, and, by the performance of some sign or wonder, and the prediction of some event that shall come to pass, to give occasion for his people to manifest what is in their hearts. Indeed, he warned his people that he would suffer such occurrences, in order to try their fidelity to him.

But we cannot conceive that he should suffer such a trial to proceed so far as to impose on those who were truly upright. We can have no doubt, but that to a humble and prayerful soul there would appear, at the same time, very abundant evidences of the imposture: for otherwise the true prophets would be unable to prove the divine authority of their mission.

Admitting, however, that such occurrences may, for wise and gracious purposes, be permitted, we still must regard miracles, when wrought expressly in confirmation of the divine authority, as sufficient attestations to the mission of him who works them. These were the credentials whereby Moses was to authenticate his mission to the Israelites in Egypt. By this test the worshippers of Baal agreed to have the contest decided between Elijah and them: “The God that answereth by fire, let him be God:” and, on seeing the testimony borne from heaven to Elijah, they exclaimed, “The Lord, he is the God! the Lord, he is the God!” To this test he referred the disciples of John, who were sent to inquire whether he were the Christ — — — And to the same he continually referred, as beyond all possibility of contradiction decisive of his own missiond — — —]

And, beyond all doubt, the miracles which Jesus wrought were sufficient for this end—

[They were altogether innumerable; insomuch that the inspired historian says of them, that “if they should be written every one of them (with all their attendant circumstances), the world itself would not contain the books that should be written.” But we need not go further than the miracle before us. The Disciples, so far from being confederate with their Master to impose upon the multitude, acknowledged, with the utmost simplicity, the impossibility of providing for such a multitude in that wilderness. Our Lord had made the inquiry of them for the express purpose of calling their attention, and the attention of all around them, the more fully, to the miracle which he was about to work. The five thousand men were all placed in ranks, a hundred in length and fifty in breadth, that every thing might be done in their sight, and without a possibility of collusion. The food having been blessed by our Lord, was committed to the Apostles for distribution; and, as fast as they disposed of it, the remainder was augmented in their hands, and all were supplied to the full: and after all had eaten and been satisfied, the fragments which were taken up far exceeded in quantity the original measure which they possessed. All the people were themselves witnesses of what passed before their own eyes: and if there had been any deception, it could not but have been discovered. This miracle, therefore, gave them a very just ground for the conclusion which they instantly formed; namely, that Jesus must be the Messiah, who had been predicted, and was at that time expected to make his appearance in the world.]

Concluding Jesus, then, to be the true Messiah, let us consider,

  II.      Our duty to him under that character—

The history before us will enable us to state this to advantage. Our duty to him is,

  1.      To believe in him—

[At the time that Jesus abode on earth, it was generally expected that the Prophet spoken of by Moses would appear; “the Prophet like unto Moses,” who should be a Lawgiver, a Mediator, a Prophet, a Ruler, a Deliverer. Such a prophet Jesus professed to bef: and such a prophet he was. The people who saw this miracle had no doubt of it: they said, “This is of a truth that Prophet that should come into the world.” Let the same conviction be on your minds. View him as the true Messiah. Regard him in the full extent of his character, as resembling Moses — — — and give him, from your inmost souls, the honour due unto his name — — —]

  2.      To become his devoted followers—

[Hear from him all that he has come to reveal: for God has said, that “Whoso will not hear that Prophet, HE will require it of him.” How zealous the people were in his cause, you are told in the very words following my text: “They sought to take him by force, and to make him their King.” In this they erred, because they thought of him only as a temporal Prince. And therefore he withdrew, and hid himself from them. But if you will, in a spiritual view, make him your King, I will venture to assure you, he will not withdraw from you, or decline the honour you would assign him. You may even come by force, the holy “violence” of faith and prayer with which “the kingdom of God is taken;” and he will yield to your importunity, and establish his throne in your hearts. O that we could see somewhat of this ardour in the minds of those who profess to acknowledge him as their Messiah! Let every rival be banished from your hearts — — — and let Jesus henceforth reign the unrestrained governor of your souls.]

  3.      To look to him for all that your utmost necessities can require—

[Though he had withdrawn from them, they concluded that he would follow his Disciples; and therefore they followed him, though with much difficulty, and to a great distance, in the confidence that he would supply their every want. Herein also they erred, because they sought only “the meat which perisheth:” but if you will seek of him the meat that endureth unto everlasting life, he assures you, that he will give it to the utmost extent of your necessities; for that “God the Father has sealed” him to this very office. You see how he supplied thousands of persons with food: and can he not equally supply your wants, though they should be ever so numerous? He can; he will. He has all fulness treasured up in him for that very end. “He is ascended up above all heavens, that he may fill all things.” Indeed, by the ministry of his word, he is working this miracle yet daily. How many does he nourish and strengthen by the bread of life that we dispense! Know, then, that he will not commit this ministration to us in vain, as it respects you: for God has said, He will “supply all your need out of his riches in glory by Christ Jesus.”]

MDCXXXVI

LABOURING FOR HEAVEN

  John 6:27.

Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of Man shall give unto you: for him hath God the Father sealed.

OUR blessed Lord never failed to improve any occasion that was afforded him of doing good to the souls of men. His labours collected people from every quarter; and sometimes they must actually have fainted by the way, if he had not interposed by miracle to supply their necessities. But these very exertions of his, in administering to their temporal wants, were made an occasion of fostering in many their favourite sentiment, that he was come to accomplish for them a temporal deliverance. He had just “fed five thousand men with five loaves and two small fishes:” and we are told that, in order to prevent their “taking him by force to make him a king, he departed into a mountain himself alone.” His Disciples he sent over the sea, towards Capernaum: and multitudes, though they saw he was not with them, concluding that, by some means or other, he would follow them, went thither to meet him: and when they had found him, they expressed their surprise, and asked him, how he had contrived to come thither? Our Lord, instead of gratifying their foolish curiosity, turned their attention to the state of their own souls, and pointed out to them the mistake under which they laboured: they supposed that they were evincing a zeal for his glory; whereas they were not actuated by any conviction that he was the true Messiah, but by a blind hope that he would prove himself such a Messiah as they vainly expected: “Ye seek me, not because ye saw the miracles,” (and were convinced by them of my Messiahship), but because ye did eat of the loaves and were filled;” and conclude from thence, that I both can and will effect for you all which your carnal ambition can desire. Then he gives them the solemn admonition which I have just read to you: in unfolding which, I shall notice,

  I.      The direction here given—

We are not to understand the direction as containing a prohibition to attend to the concerns of the body, but only as intimating that they were not to be placed in competition with the concerns of the soul. It is in this way that we are to understand those memorable words, “I will have mercy, and not sacrifice.” God does not mean to prohibit sacrifices, which he had positively enjoined: but only to express, that if an act of mercy could not be performed without entrenching upon a ceremonial command, the latter should give way to the former; since that which was of a moral nature was of greater worth, in his sight, than any thing which was merely ceremonial.

To attend to temporal concerns is a positive duty—

[It is a duty we owe to ourselves: we are, by the very necessities of our nature, constrained to “obtain our bread by the sweat of our brow.” We owe it to our families: for “if a man provide not for his own household, he has denied the faith, and is worse than an infidel. We owe it to the poor: for if we have enough for ourselves, yet are we enjoined to work with our hands the thing that is good, that we may have to give to him that needeth.” We owe it to the Church. No man is to be supported in idleness: “for God has ordained, that if a man will not work, neither shall he eat.” We owe it to our God: we are to be “not slothful in business, at the time that we are fervent in spirit, serving the Lord.” In truth, “whatever our hand findeth to do, we should do it with all our mighti.”

It is of great importance that this matter should be well understood. Religion does not supersede our civil or social duties: it regulates them, and suggests the proper motives by which we are to be actuated in the performance of them: but it does not dispense with any: it subordinates them, indeed, to the duties which we owe immediately to God; but it inculcates and enjoins them, as necessary in their place, and as truly acceptable to God himself. We must “render unto Cæsar the things which are Cæsar’s, and unto God the things which are God’s.”]

But an attention to spiritual concerns is of greater and more indispensable importance—

[The labour which pertains to them is incomparably more worthy of an intelligent and immortal being, than that which relates to the things of this life. I would not undervalue the occupations of the student in the pursuit of science, or of the artisan in the execution of his work, or of the peasant in the labours of the field. All are good in their place; but all may be performed by a heathen, no less than by a child of God. But the exercises of humiliation before God, of faith in our Lord Jesus Christ, of an entire consecration of our souls to the service of the Deity; in a word, fellowship with God, and with his Son Jesus Christ, is a work in which an angel may engage, and in the performance of which the highest archangel would be honoured — — — The fruit also of spiritual labour infinitely excels all that can be reaped in the field of nature. The statesman, the philosopher, the merchant, the mechanic, have doubtless a rich reward of their labours: but it is a reward which an atheist may enjoy; and which, to whatever extent it is enjoyed, “perishes with the using:” it is all but as “the meat that perisheth.” But the peace of God which passeth all understanding, the light of his reconciled countenance, a sense of his love shed abroad in the heart, the joy of the Holy Ghost, the earnests and foretastes of the heavenly bliss; what shall I say of these? what are earthly things in comparison of these? what, but a taper before the meridian sun? Besides, these endure for ever: they are “a meat that endureth unto eternal life;” and, to whatever extent they are enjoyed, they are but as the dawn of future blessedness, the first-fruits of an abundant harvest — — —

Can any labour be too great for these? The mind may easily be too intensely fixed on the vanities of time and sense, and the exertions made for them be too great: but it is not possible to have the desire after spiritual blessings too ardent, or the pursuit of them too laborious.]

Let us now turn our attention to,

  II.      The encouragement here afforded—

We may labour for the meat which perisheth, and be disappointed; as thousands are, who, after years of incessant toil, have either acquired little, or perhaps been reduced to the lowest ebb of want and misery. But this shall never be experienced by those who labour for that better meat which endureth unto everlasting life. For, as a recompence of their labours,

  1.      The Lord Jesus Christ will give it to them—

[The Lord Jesus constantly calls himself “the Son of Man;” because by that name, in particular, the Messiah was expected, and had been foretold. “Him had God the Father sealed,” and attested, by the visible descent of the Holy Ghost upon him, and by an audible voice from heavenl. By all his miracles, too, did God bear ample testimony to his Messiahship, and, above all, in his resurrection from the dead, and his visible ascension to the highest heavens. There is he invested with “all power both in heaven and earth;” and from thence will he communicate to all his believing people, according to the full extent of their necessities. The Lord Jesus Christ is of himself well disposed to give us all that we can desire: but, if it were possible to have any security beyond that which we possess in his own love and mercy, we have it in his ordination to that very office by the Father, and in his exaltation to heaven for that very end, “that he may be Head over all things to his Church,” and “that he may fill all things” “out of the fulness that is treasured up in him.”]

  2.      He will give it to them all, without exception—

[There is no want of power in him to give it to whomsoever he will. Nor will he be constrained to work a miracle to supply any number that call upon him. “In his Father’s house there is bread enough, and to spare.” Nor will he shew any partiality to one above another. Every labourer, whether old or young, rich or poor, shall receive his proper recompence, every one in exact proportion to his own labour. There will not be with him a different standard whereby to estimate the labours of men; the time and zeal of one being regarded as nothing, in comparison with the exertions of others. “He will judge righteous judgment.” It may be that some do not begin to labour till they are incapable, according to human apprehension, of doing any thing to good effect: but though they “come into the vineyard at the eleventh hour,” they shall have a portion dealt out to them with a liberal hand. One thing only must be observed by all: whatever they receive, they must receive it as a gift, “a reward, not of debt, but of grace.” This is indispensably necessary for them all. Not one is to look upon the meat as earned by him; because there is no proportion whatever between the work and the reward, so far as merit is concerned. The labour of ten thousand years would not merit the smallest portion in heaven: the best of men are but “unprofitable servants:” but, if men will labour, “they shall never labour in vain, or run in vain.”]

  This subject affords just OCCASION for,

  1.      Reproof to the indolent—

[Truly, when we see how anxiously and industriously men exert themselves for the things of time and sense, the very best amongst us may well be ashamed and confounded on account of his own listlessness and inactivity in the ways of God. Look at the worldling: see him “rising early, and late taking rest, and eating the bread of carefulness,” for weeks, and months, and years: see the satisfaction which he feels in prospects of success, and his pain in the apprehensions of failure: see how alive he is to every thing which may help him forward in his favourite pursuit, and how every thing is made to bear upon that. When shall we engage with such ardour as that in the pursuit of heaven? When shall we use the means of grace with the same zest and constancy as they do the means of temporal advancement? When will every thing be swallowed up, as it were, in the concerns of the soul? Alas! it must be confessed that we fall exceeding short in all these exertions, and that “the men of this world are in their generation wiser than the children of light.” For one Mary that sits habitually at the Saviour’s feet, there are many Marthas, who, in spite of their professed love for Christ, are careful and cumbered about many things.

But, if this be the case with the most spiritual amongst us; what shall I say to those who have never yet set themselves in earnest to obtain eternal life? The consciences of many must surely testify against them, that, instead of labouring with all their might for spiritual and eternal blessings, they have never spent so much as one hour in prayer for the salvation of their souls. They are content to leave their eternal interests to chance, if I may so speak; though, if God be true, they leave them to certain ruin. The Lord Jesus Christ, as we have seen, will give to them that labour: but where is it said, that he will give to them that labour not? No such promise can be found in all the book of God. No, indeed: all is suspended on the use of means: “Ask, and ye shall have: seek, and ye shall find: knock, and it shall be opened unto you.” He who improves his talents, whether they be more or less, shall be rewarded: but “the unprofitable servant, that hides his talent in a napkin, shall assuredly be cast into outer darkness.” Consider this, my dearly beloved, and begin without delay the work that is assigned you; for “the day is fast passing away; and the night is quickly coming, when no man can work.”]

  2.      For congratulation to the poor—

[It must be confessed, that, in relation to temporal concerns, your portion is far inferior to that of the more opulent. For you may often be willing to labour, and not be able to find employment: and when you do labour ever so hard, you may be scarcely able to earn sufficient to supply your necessities. But, in relation to spiritual and everlasting happiness, the balance is altogether as much in your favour. The richer part of the community are so engrossed with the cares or pleasures of this life, that they can scarcely find a moment to devote to the concerns of eternity. The very dispositions which are generated by carnal ease, render it “more difficult for a rich man to enter into the kingdom of heaven, than for a camel to pass through the eye of a needle.” Hence you read, that “not many mighty, not many noble, are called.” But what do you read concerning the poor? Hear, and be astonished! hear, and bless your God! “Hath not God chosen the poor of this world to be rich in faith, and heirs of his kingdoms?” Yes, he has: and experience proves it: and the appeal which God himself makes to us respecting it is absolutely unanswerable. Be of good cheer then; and bless your God for the privileges which you enjoy. True, indeed, no rich man shall perish because he is rich; nor shall any poor man be saved because he is poor: but if the rich neglect their Saviour and their God, however full their tables may now be, they shall soon “want a drop of water to cool their tongues:” but the poor, though they be so destitute that they have not rags to cover their sores from the dogs that molest them, shall, if they truly seek after God, soon sit down with Abraham at the heavenly banquet, and rejoice in all the abundance of God’s glory for ever and ever. Let not your poverty, then, be urged as an excuse for neglecting God; but be improved rather, as an incentive to secure the true riches, which shall never fade away.]

MDCXXXVII

THE NECESSITY OF FAITH IN CHRIST

  John 6:28, 29.

Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

THE real scope of these words is more clearly seen in the original than in the translation. Our blessed Lord, knowing that many had followed him from carnal motives, and under an expectation that He who had fed thousands of persons with a few loaves and fishes would establish a temporal kingdom amongst them, had given them this solemn caution: “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of Man shall give unto you: for him hath God the Father sealed.” These words they had not fully understood. They supposed that some great advantages were to be derived from him; and that some particular works were to be done, in order to obtain them: but what works they were, they did not know. They asked therefore of our Lord, “What shall we do, that we may work the works of God? thou speakest of some works appointed to be done by us; and we want to know what they are, in order that we may commence the performance of them.” It must here be observed, that they use, throughout their reply, the very same word as Jesus had used when he bade them “labour.” Our blessed Lord, still using the same word, says, “This is the work of God,” (that is, this is the thing which God enjoins you to do, in order to a participation of the blessings which I am come to bestow), that ye believe on Him whom he hath sent.”

In opening these words, I will shew,

  I.      What is that work which God more particularly requires of us—

It is, that we believe in his Son Jesus Christ.

Let us, however, distinctly notice what kind of a work this is—

[It is not a mere assent to the truth of his Messiahship, but an humble affiance in him as the Saviour of the world. We must feel our need of him — — — We must see the suitableness and sufficiency of his salvation — — — We must actually go to him as the appointed Saviour, and seek acceptance with God through Him alone — — — We must renounce every other hope — — — and make him “all our salvation and all our desire” — — —]

And let us bear in mind, that this is “the work of God”—

[It is a work. True, indeed, it is often in the Scriptures opposed to works; as when it is said, “A man is not justified by the works of the Law, but by the faith of Jesus Christ: still, however, it is a work, and a great work too, and such a work as none but God himself can enable us to perform. Only bear in mind the foregoing description of it, and you will see, that, in order to the exercise of it, there must be the deepest prostration of soul before God, and a going-forth of the whole soul to him in a way of humble and grateful affiance. And who is sufficient for the performance of it? Verily, “it is the gift of God,” and of God only: it is his grace, and his grace alone, that can ever form it in the sould. It is his work also, not merely because he alone can work it in us, but because it is that which he requires of every living man. When he commanded his Gospel to be preached to the whole world, this was the declaration which was to be universally and invariably made; “He that believeth and is baptized, shall be saved; and he that believeth not, shall be damned.”]

To justify what is here said of faith, I proceed to shew,

  II.      Why it has this great pre-eminence above all other works—

In some respects, faith is inferior to other graces: as the Apostle says, “Now abideth faith, hope, charity, these three; but the greatest of these is charity.” There are, however, some points of view in which faith rises above every other grace, and may, in a pre-eminent degree, be called, “The work of God.”

  1.      It is that for which Christ himself “was sent” into the world—

[He was sent, no doubt, to redeem the world by his own most precious blood. He was sent “to die for us—He, the just, for us the unjust, that he might bring us to God.” But, in executing this office, he was to become the one object of faith and hope to the whole world. He was lifted up upon the cross, precisely in the way that the brazen serpent was erected on the pole in the wilderness. The serpent was to convey healing to those only who looked to it as God’s appointed instrument for that end: and the Lord Jesus must in like manner be looked to, in order to a participation of his benefits; as he says by the prophet, “Look unto me, and be ye saved, all the ends of the earth.” This our blessed Lord pointed out, with very extraordinary fulness, in his discourse with Nicodemus. He repeated it again, and again, and again: “As Moses lifted up the serpent in the wilderness, even so shall the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life. For God so loved the world as to give his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God ..… He that believeth on the Son hath life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” If we believe not on him, we defeat, as far as respects ourselves, all the gracious purposes of God the Father, who hath sent him; and all that Christ himself has done, in dying for us; and all that the Holy Spirit has done, in bearing testimony to him, and in revealing him to the world. There is no other grace, the want of which does such dishonour to God, as this: for it sets aside all the wonders of his love, and pours contempt on all the riches of his grace. The whole mystery of godliness is made void, unless he who was “God manifest in the flesh” is also “believed on in the world.”]

  2.      It is that, without which all other graces will be of no avail—

[I will suppose a person to possess as many graces as St. Paul himself: of what use will they be to the salvation of his soul, if he believe not in the Lord Jesus Christ? If, indeed, we had never sinned at all, and were to continue sinless to our dying hour, we might hope for acceptance with God without the intervention of Christ. But, as we are sinners before God, how can we ever obtain forgiveness with him, except through the atonement which has been offered for us? But, if we obey perfectly, we do no more than our duty: there can be no overplus to merit the forgiveness of past sin. And, if God were freely to forgive the past, what could we do to purchase heaven? What act have we ever done which we could presume to carry to Almighty God, saying, ‘This needs no forgiveness at thy hands; on the contrary, it is so perfect and meritorious, that I can claim all the glory of heaven as a just recompence for it?’ Verily, if Job himself, the most perfect man upon earth, dared not urge such a plea in his own behalf, much less can we: and therefore we must renounce every such self-righteous thought, and, with the Apostle Paul, “desire to be found in Christ; not having our own righteousness, which is of the Law, but the righteousness which is of God by faith in Christ.” Let me not be misunderstood, as though I would undervalue graces of any kind: they are all good and necessary in their place: but no one of them, nor all together, can justify the soul before God: that can be effected only by faith, which unites us unto Christ, and interests us in all that Christ has done and suffered for us.]

  3.      It is that which will secure, for every one that possesses it, all the blessings both of grace and glory—

[It is impossible for one who believes in Christ to perish. Whatever he may have been, whatever he may have done, even though he may have been as wicked as Manasseh himself, we are warranted in affirming, that, through faith in the Lord Jesus Christ, he may find acceptance with God: “though his sins be as scarlet, they shall be white as wool; though they have been red like crimson, they shall be made white as snow.” Our blessed Lord has expressly declared this, without any limitation or exception: “Him that cometh unto me, I will in no wise cast out.” Nor is there any limit to the benefits which the believing penitent shall obtain at his hands. Does he desire pardon? The declaration of an inspired Apostle is, “All that believe, shall be justified from all things.” Does his troubled soul sigh for peace? “Being justified by faith, be shall have peace with God through our Lord Jesus Christ, so as to rejoice in hope of the glory of God.” Does he pant after holiness? Such shall be the transforming efficacy of his faith, that “his very heart shall be purified by it;” and in the exercise of it he shall “be changed into the Saviour’s image, from glory to glory, even as by the Spirit of the Lord.”

Now there is no other grace, of which these things can be spoken; because there is no other grace that can unite us to Christ, or derive from him those rich communications which alone can produce these great effects.]

  APPLICATION—

  1.      Is there, then, an inquirer here?

[I suppose there are some who are ready to ask, ‘What shall we do, that we may work the works of God?’ Let me, before I reply to this, ask in return, ‘Are you sincere in making this inquiry? And will you, if I set before you the very truth of God, endeavour earnestly to comply with it? Can you, from your hearts, declare before God what Jeremiah’s hearers engaged to him, “The Lord be a true and faithful witness between us, if we do not even according to all things for which the Lord thy God shall send thee unto us: whether it be good, or whether it be evil, we will obey the voice of the Lord our God, to whom we send thee; that it may be well with us, when we obey the voice of the Lord our God.” ’ If this be really the disposition of your minds, then do I confidently return to you the answer which St. Paul gave to the jailor’s inquiry, “What shall I do to be saved?” “Believe in the Lord Jesus Christ, and thou shalt be saved.” This is the work which must be done by all: and this work really and truly done, you shall as surely find acceptance with God, as if you were already in heaven. I do not say, that, when you have done this, there remains nothing more to be done: but I say, that if this he really done, all the rest will follow. Once find the sweetness of that truth, “There is no condemnation to them that are in Christ Jesus,” and you will soon attain the character inseparable from it: “You will walk not after the flesh, but after the Spirit.”]

  2.      But methinks I hear the voice of an objector—

[Some one, perhaps, is saying, ‘A fine easy way to heaven indeed! Only believe; and you may live as you will, and be sure of heaven at the last!’ But this objection will never be urged by one who knows what faith really is. Were it a mere assent to any set of truths, we might well be alarmed at the virtue assigned to it. But it is a grace, which contains in it the seed of all other graces. We speak of a living, not a dead faith: and a living faith will as surely be productive of holiness, both of heart and life, as the light of the sun will dispel the shadows of the night.

But the objector will say, that our whole statement is contrary to the Holy Scriptures; since our blessed Lord, in answer to one who had asked him, “Good Master, what shall I do that I may obtain eternal life?” replied, “If thou wilt enter into life, keep the commandments.” The same answer will I give, if, like that inquirer, you are determined to save yourselves by your doings. But then, remember, you must keep them all, and perfectly too, and from the first to the latest moment of your existence. But if, in one instance, even though it be in thought only, you fail, the law will curse you to all eternity; as it is written, “Cursed is every one that continueth not in all things that are written in the book of the law to do them.” And if you will not rest your hopes on such an obedience as this, then is there no other refuge for you but the Lord Jesus Christ, nor any other hope of acceptance for you than through faith in him. But if you still wish to adhere to the commandments, know that “this is God’s commandment, that ye believe in his Son Jesus Christ;” and that there is no commandment in the Decalogue more peremptorily given than this; since it is expressly declared, that “if you obey it, you shall he saved: and if you obey it not, you shall be damned.”]

  3.      Let me not close the subject without a few words to one, as an approver—

[It is truly delightful to think, that, however hostile the heart of man is to this doctrine, there are some who cordially approve it. Beloved brother, whoever thou art, who embracest it from thy heart, I congratulate thee from my inmost soul. For, in relation to all other works, a self-righteous man can never tell whether he has a sufficiency of them to justify him before God. To his latest hour he must be in fearful suspense about the state of his soul: but thou hast in thine own bosom a ground of the fullest assurance. The work of faith is such as will at once commend itself to thy conscience as really done. Thou wilt feel a consciousness that thou renouncest every other hope, and reliest on Christ alone. And in Christ there is such a sufficiency of all that thou needest, that thou canst not possibly entertain a doubt, whether he be able to save thee to the uttermost. Go on, then, “strong in faith, and giving glory to God.” And, as the world will look for the fruits of thy faith, yea, and as God himself also will judge by them, see that thou shew thy faith by thy works, and that thou “abound in all the fruits of righteousness which are by Jesus Christ to the praise and glory of God.”]

MDCXXXVIII

THE LIVING BREAD

             John 6:34.

Then said they unto him, Lord, evermore give us this bread.

A FANCIED approbation of the Gospel will consist with rooted enmity against it. But such an approbation always arises from carnal, or partial views of the truth. Many love God under the idea “that He is such an one as themselves.” Thus the Samaritan woman desired the living water, that she might have no more occasion to go to the well. Thus also the people, whom our Lord was now addressing, seem to have misapprehended our Saviour’s meaning. They had desired him to confirm his Divine mission by some miracle equal to what Moses had wrought for their forefathers in the wilderness. Our Lord assured them that He himself was the true bread, of which the manna was only a type and figure. They, little knowing what they asked for, desired him to give them the bread of which he spake. The petition however, in itself, was good. That you may be led to offer it in a more intelligent manner, we shall set before you,

  I.      The excellence of that bread—

Our Lord enters very minutely into this subject. He institutes a comparison between the manna, and himself as the bread of life; and shews the superiority of the true bread,

  1.      In its origin—

[They supposed that the manna had been given them from heaven: whereas it came only from the clouds; and was as earthly in its nature as if it had been formed like common bread. But Christ himself was the true breadd: and He came down from heaven. His abode from all eternity had been in the bosom of his Father. And he was now come down from thence to be the food of his chosen people.]

  2.      In its properties—

[The manna, like any other bread, was suited only to the body; nor could it give life to that, but only maintain its life; and after all, the bodies which it nourished would die at last. But the true bread was intended for the soul. Nor would it merely support it when alive, but quicken it when deadg. Yea, the soul, once quickened by it, should never die. Christ himself being their life, they should live by him here, and with him for ever.]

  3.      In its uses—

[The manna was very confined as to its use. It was for one nation only; whereas the true bread is intended for the use of all mankind. It is more extensively necessary. The Israelites might as easily have been supported by other food. And we can find many substitutes for bread. But without Christ, no man can live. Neither earth nor heaven can provide a substitute for him. That bread is equally needed by every child of man. It is also more extensively suitable. Persons may be so disordered as to be incapable of enjoying, or even digesting, common bread. But in whatever state we be, Christ is the proper food of the soul. He is a bread, which is suited both, as milk, to babes, and, as strong meat, to them that are of full age. Further, it is more extensively satisfying. The manna could supply but one want. Whatever abundance of bread we have, we may need a variety of other things, for want of which we may even perish. But if we have Christ, we have all things. We can want nothing which is good for the body; nor any thing that relates to the soulp. He is food to the hungry, clothing to the naked, riches to the poor, health to the sick, life to the dead; He is ALL AND IN ALLr.]

Such a glorious account of this bread being given by Christ himself, it becomes us to inquire into,

  II.      The means by which it may be obtained—

Every provision for the body must be obtained by labour; but this for the soul must be accepted as a free gift—

[We are extremely averse to stand indebted to another for our spiritual sustenance. We should be much better pleased to earn it by our own industry. But all our exertions for this end are fruitless. If we were to obtain an interest in Christ by our own works, salvation would no longer be of grace. We are therefore cautioned against every attempt to gain it in that wayt. We are expressly told that the Israelites were left for ever destitute of this bread, because they would persist in these self-righteous methods of obtaining it. We are exhorted to receive it freely, without money and without pricex.]

Nevertheless we are not to decline all kind of labour for it—

[We are to seek this bread in prayer, and in the use of all God’s appointed ordinances. We are to exert ourselves as much in order to obtain it, as if the acquisition of it were the sole effect of our labour. But we are at the same time to depend as much upon God for it, as if we used no endeavours whatever to procure it. Nor is there any inconsistency in such a view of our duty. Our Lord himself says, “Labour for the meat which the Son of man shall give you.”]

  APPLICATION—

[Let us seek it by prayer and faith — — — Let us be thankful that it is sent us in such rich abundance — — — Let us gather it fresh every day and hour — — — Nor once attempt to hoard it for future useb. There is a fulness in Christ to satisfy our every want — — — Nor shall we ever be refused if we plead with him as we ought to do. Let us remember, that in our Father’s house there is bread enough and to spared. And rest assured, that by feeding upon Christ, we shall find him to be meat indeed and drink indeed.]

MDCXXXIX

CHRIST’S WILLINGNESS TO RECEIVE SINNERS

             John 6:37.

Him that cometh to me I will in no wise cast out.

IT is a pleasing reflection that there is a people secured to Christ, who, having been given to him by the Father, shall, each in his appointed time, “be gathered unto Shiloh,” to be the fruits of his travail, and the spoils of his victory. This pleasure however would be greatly damped, if we believed, that there were any infallibly, and from eternity, given over to perdition, who should be sent into the world for no other purpose than to fill up the measure of their iniquities, and to fit themselves for the place, to which they had been doomed by an eternal and irreversible decree. We confess that we cannot so draw the line between præterition and predestination, as to satisfy in all cases a cavilling, or perhaps a scrupulous mind: but the same difficulties occur, if we attempt to mark the distinct boundaries of free will, and free grace; or to shew how the existence of sin could ever consist with the holiness of God. This however is not our province: we must leave to God to reconcile the difficulties that occur; and receive the truths he declares, not because we can comprehend every thing respecting them, but because they are revealed by an unerring God. That some are secured to Christ appears from hence, that, if they were not, it might eventually happen, that none might come to him; and consequently, that he might shed his blood in vain. We are not however left to found this sentiment on any uncertain reasonings of our own; since our Lord himself, in the very words before the text, says, “All that the Father hath given me, shall come to me.” But are all others therefore of necessity sealed up unto perdition? no; for he adds, “And him that cometh unto me I will in no wise cast out.”

To improve this blessed declaration, let us consider,

  I.      What we should come to Christ for—

[In general, we answer, that we must come to him for every thing; since all fulness is treasured up in him, on purpose that we may receive out of it according to our necessities. But more particularly, we must come to him for pardon, which we all need; which we cannot otherwise obtain; and which he is exalted to give. We must come for peace, since all peace derived from other quarters, is delusive, and he, as the Prince of peace, has promised to bestow it. We must come for strength, since without him we can do nothingc, and by him, every thing; and St. Paul himself applied to him in prayer, and obtained from him, as we also shall do, grace sufficient for hime. Lastly, we must come to him for eternal life and glory; since he frequently claims it as his prerogative to give it, and will surely be the author of it to all them that obey himg.]

  II.      In what manner we should come to him—

[Of course, our Lord meant not that we were to approach him with our bodies; since many thronged him, and pressed upon him, who nevertheless were cast out. It is therefore, not to the motion of our bodies, but to the frame of our minds, that we are to have respect, when we come unto him. We must come unto him empty. If, like the Laodiceans, we think ourselves rich and increased with goods, our application to Christ will be vain and fruitlessi. We must be deeply convinced of our own guilt and helplessness; and be thoroughly persuaded that we must perish if be receive us not. We must be like the Prodigal, when dying with hunger, or like the Disciples in jeopardy, crying, Save, Lord, or we perish. Moreover we must come believing. This is more particularly intended by our Lord, the words “coming” and “believing,” being perfectly synonymous. To come filled with unbelief, would be to insult, rather than to honour him. We should be convinced of his suitableness to our necessities, his sufficiency for our relief, and his willingness to receive us. We must regard him as the only way to life, the only door of hope. We must believe in him as appointed of God to be our wisdom, righteousness, sanctification, and redemptionn; and then we shall find by happy experience that he is “able to save us to the uttermost.”]

  III.      The encouragement we have to come to him—

[Though our Lord sometimes delayed answering the requests of those who came to him in the days of his flesh, he never finally refused any. Thus, though he may not instantly manifest his acceptance of us, he will not reject any who thus come unto him. No past iniquities shall cause him to reject us. This is evident from many strong and express declarations of Prophets, of Apostlesp, of Christ himself. If it be thought that the sin against the Holy Ghost is an exception, let it suffice to say, that no man, who desires to find acceptance through Christ, can possibly have committed that; since he would in that case have been given over to judicial blindness and obduracy, and consequently, would have continued altogether regardless of his eternal welfare. The same may be proved from manifold instances, wherein the vilest of the human race have found acceptance with him. We need only look at Manasseh, Davids, and above all at the Apostle Paul, who was in this particular intended for a pattern, and this blessed truth will be established beyond a possibility of doubt. Nor will any present infirmities cause our Lord to reject us. For his Disciples, long after they had found acceptance with him, betrayed manifest symptoms of pride, revengex, and cowardice; and Peter, whose misconduct was by far the most glaring, received by far the most striking tokens of our Lord’s regardz. We say not this to encourage sin, but to illustrate the tender mercies of HIM, who carries the lambs in his bosom, and who, instead of breaking the bruised reed, will bring forth from it the sweetest melody.]

  ADDRESS—

  1.      Those who are afar off from Christ—

[Can it be supposed, that, if we will not go to Christ, we can ever participate his benefits? Doubtless we cannot: if we keep at a distance from him in this world, there will be an “impassable gulf between us” in the world to come. Let us remember then, that we must go to him or perish. Let not any one object, I cannot go: for the truth is, we will not. Yet, notwithstanding our past obstinacy, we may go to him, with a full assurance that he will in no wise cast us out. Let us not then delay, lest death seize us, and the door of mercy be for ever closed.]

  2.      Those who are coming to him—

[We are told of one in the Gospel, whom, when coming to our Lord, the devil cast down, and tare, and left to appearance, dead. Such enmity will Satan discover against us also as soon as ever we attempt to come to Christ. He will raise every obstacle in his power: he will assault us by “fightings without, and fears within.” But the more earnest he is in his endeavours to draw us from Christ, the more determined let us be in going to Christ: so shall we most effectually defeat his malice, and secure beyond a doubt our own salvation.]

  3.      Those who have come to him—

[Whence is it that so great a difference has been put between you and others? Is it that you were of yourselves more inclined to good, and that you made yourselves to differ? No: you were once as far from God as any; nor had the smallest inclination to seek him till God gave you the wille; nor could you then have come to Christ, except the Father had drawn you by his Almighty power. Be careful then to give all the glory of your salvation to God alone. And remember that you are still to be coming to Christ every day you live. “All your fresh springs are in him;” and “out of his fulness you must continually receive.” Live then a life of faith on the Son of God; and the communion, which you enjoy with him on earth, shall soon be perfected in the realms of glory.]

MDCXL

MAN’S INABILITY TO COME TO CHRIST

             John 6:44.

No man can come to me, except the Father which hath sent me draw him.

THERE are in the Holy Scriptures many doctrines which prove an offence and a stumbling-block to the world: but the reason of their exciting disgust and aversion, must be looked for, not so much in the doctrines themselves, as in the depravity of the human heart. To a humble and contrite spirit every truth in the Bible will appear reasonable and worthy of God: it is the pride of man that takes offence at the sacred records, and that renders him unable to receive the declarations of God. Our blessed Lord had told the Jews repeatedly, that he came down from heaven: they knowing his mother and his reputed father, could not endure that he should arrogate to himself such high honour: but he informed them, that the ground of the offence was within themselves; they were blinded by their own prejudices, and fettered by their own lusts, so that nothing but the almighty grace of God could ever draw them to him in a becoming manner.

Now this subject is difficult; we shall therefore explain it: it is deemed objectionable; and therefore we shall assign the reasons of it: it is liable to abuse; and therefore we shall guard it.

  I.      It is difficult, and therefore we shall explain it—

To “come to Christ” is to believe on him for salvation—

[It cannot refer to a mere bodily approach; because in that sense the assertion would not be true. Our Lord himself explains his meaning, and informs us, that to come to him is of the same import with believing in him. Our coming to him has respect to the characters which he sustains. Is he a Prophet? we must come to him for instruction: is he a Priest? we must come to him to make atonement for us: is he a King? we must come to him to deliver us from all our spiritual enemies. In whatever view he is represented in the Scriptures, whether as a sun to enlighten, a fountain to cleanse, a physician to heal, or as bread to support our lives, we should come to him, feeling our need of him under that very character, and relying on him to supply our every want.]

In order to this, we should experience the drawings of the Father—

[When we speak of “the Father drawing us,” we appear to some as if we ascribed to him an irresistible agency, and considered men as mere machines. But we entertain no such absurd unscriptural notions. It is not with the cords of a beast, or with force and violence, that God draws us, but, as the prophet well expresses it, “with the cords of a man, and with the bands of love,” that is, by rational considerations, and by the sweet attractions of his love. Perhaps this subject will be best understood by a familiar illustration. How was it that Jacob was drawn into Egypt? He was made to feel the pressure of a very grievous famine: he was informed that there was plenty of corn in Egypt; and that his dearly-beloved of the good was the Lord of all that land, and that he disposed of the good things thereof to whomsoever he would: he was told, moreover, that Joseph had expressly invited him; and had sent waggons for the conveyance of his family, together with abundance of provisions by the way: and finally, he was assured that, at the end of his journey, all the good of the land of Egypt should be his. Did he need after this, to have a rope or chain fastened round him, and to be dragged into Egypt? No: all that he needed was faith, to believe the tidings; and when once he was fully persuaded of the truth of these things, he was willing of himself to go into that good land. It is thus that God draws his people: he causes us to feel our need of mercy; he informs us that our beloved Jesus has all heaven at his disposal; that he has sent to invite us to him, assuring us of whatever is needful by the way, and promising us all the glory of heaven at the end: and finally, he gives us faith to believe his testimony. Thus “he makes us willing in the day of his power;” and a thorough belief of these truths will bend the most stubborn heart, and overcome the most reluctant mind.]

Without these drawings we cannot come to Christ—

[We may give an assent to all the truths of the Gospel, and may profess an attachment to our Lord himself, without any such gracious influence; but we cannot really come to him in the manner before described, unless we be drawn by an almighty power. We can never apprehend him, till we are thus, as it were by a kind of magnetic influence, apprehended by him.]

Such is the plain import of the subject before us; but,

  II.      It is deemed objectionable, and therefore we shall assign the reasons of it—

There is no doctrine of the Bible that is loaded with more opprobrium than this: it is represented as grossly enthusiastic, and almost borderings on blasphemy. But the truth of it will immediately appear, if only we consider the grounds and reasons of it. It is founded,

  1.      On our indisposition to come to Christ—

[Consider what the coming to Christ implies: First it implies a sense of our lost state without him: and do men like to feel themselves guilty and undone? do they feel no backwardness to confess that they are justly exposed to everlasting misery? Next, it implies a renunciation of all dependence on ourselves: and is this pleasing to corrupt nature? Are we willing to believe ourselves so utterly destitute of wisdom, righteousness, and strength, that we must be altogether dependent on Christ, as much as a new-born infant is on its parent? Next, it implies a turning from every thing that is displeasing to Christ: but have we no reluctance to mortify our besetting sins, and to forsake the habits, maxims, company, and interests of a polluted world? Lastly, it implies that we give ourselves entirely up to Christ, to walk in a state of holy communion with him, and unreserved obedience to his will: but does man naturally affect such a life as this? Is there nothing irksome to him in such restraints; nothing painful in such exertions?

Here then is one reason why we need the drawings of the Father in order to come to Christ. Our coming to Christ is altogether against the current of our corrupt nature: and as a river flowing to the ocean cannot turn back again to its source without the attractive influence of the heavenly bodies, so neither can we reverse all our natural habits and propensities, without the drawings of our heavenly Father.]

  2.      On our impotency—

[The impotency of man to do what is good is certainly rather of a moral than a natural kind: his inability is not like that which incapacitates him to stop the sun in the firmament: it consists principally in a want of inclination: yet, together with that, there is a positive weakness; there is even in a regenerate man “the flesh lusting against the Spirit, so that he cannot do the things that he would.” St. Paul himself complained, that “to will was present with him; but how to perform that which was good, he found not:” that “the good which he would, he did not; and that the evil which he would not, that he did: that when he would do good, evil was present with him.” And who amongst us has not found the same? Who has not felt wanderings of mind, yea, and lamentable obduracy of heart, in those seasons when he has earnestly desired to maintain communion with his Lord and Saviour? Who has not been made sensible that he is like a becalmed vessel; and that he spreads the sails in vain, until the wind arise to bear him onward in his voyage?

We need not then to inquire after any other reasons for the doctrine in the text: our own experience, together with that of the saints in all ages, amounts to a demonstration of the point; more especially because it is confirmed by the strongest declarations of Holy Writ. God himself has told us, that without Christ we can do nothing; that we cannot, of ourselves, even speak a good word; nay, that we have not sufficiency even to think a good thought: that “God must give us both to will and to do.” If then “our sufficiency even for these things must be of God,” how much more must a Divine influence be necessary in order to our coming fully and habitually to Christ, as the life and strength of our souls!]

We must not however be satisfied with establishing this doctrine; for,

  III.      It is liable to abuse; and therefore we will guard it—

It is abused as much as any doctrine whatever;

  1.      By the ignorant and ungodly—

[When we tell them how they must come to Christ, and devote themselves to his service, they excuse themselves by saying that they cannot: and thus, in fact, they cast all the blame of their condemnation upon God, instead of taking it to themselves. But the impotency of which they complain is no excuse for them. Before they conclude themselves to be blameless, let them inquire, whether they do all that they can; whether they read, and meditate, and pray, and watch, and strive as much as they can? If they do not improve aright the strength they have, what reason have they to complain that God has not given them more? They will not so much as “frame their doings to turn unto the Lord:” and therefore they are as deserving of punishment, as if they had had all the power in their own hands: if they be not faithful in the few things which they have, there is no reason to think that they would have been faithful in more, if more had been committed to them. With this accords our Lord’s own interpretation of such excuses, and the sentence he will pronounce on those who offer them: instead of standing excused before God, they will be condemned as wicked and unprofitable servants.

But such excuses are indeed the greatest aggravation of their guilt: for they amount only to this; “I love sin so much, that I cannot renounce it; and hate God so much, that I cannot bring my mind to love and serve him.” And how would such an excuse sound in a court of judicature on behalf of a murderer? This man hates his fellow-creatures to such a degree, that he cannot help murdering them whenever he can get them within his reach? Would the people say, ‘Poor man, he ought not to be punished, for he cannot help it?’ Would they not rather think, that the wickedness of his disposition was the greatest aggravation of his guilt, and that it would be the height of injustice to let him pass unpunished? The cases are altogether parallel: the conduct of each proceeds from his own depravity: and in either case increases, rather than diminishes, their desert of condemnation.]

  2.      By many professors of religion—

[Strange as it may seem, we must confess that there are many professors of religion who abuse most shamefully the doctrine of the text: I allude to Antinomian professors, who, when warned of their state, will plead their weakness in extenuation of their guilt, and will cast the blame on God, just as the ungodly themselves are wont to do. But if there be any people under heaven more offensive to God than others, surely these must be they. The ignorant and ungodly are quite innocent, when compared with these. Truly the excuses of an Antinomian professor are little short of blasphemy. O that all of that description might consider the fallacy and impiety of their pleas! But we would hope that no such professor is in this place: if however there should be one, we must declare unto him, that, whatever excuse he may make for his sinful practices or neglects, “he deceiveth his own soul, and his religion is vain.” If God indeed were unwilling to help him, there might be some justice in his pleas. But who will dare to cast such a reflection upon him? The fault is only in the depraved wills of men: “Ye will not come unto me, that ye might have life.” Let none then presume to charge God foolishly: if ever we would be right in his sight, we must trace all good to him, all evil to ourselves.]

  ADDRESS—

  1.      To the self-confident—

[If you be not yet convinced of your need of Divine influences, go home, and try to perform some spiritual acts in your own strength: try to go to Christ with contrition; to cast yourself upon him with humble confidence; and to devote yourself to him in unreserved obedience. Do this, do it really, and with your whole heart, and we will retract all we have spoken, and confess either that the Bible is false, or that we have mistaken its true import. But we fear not the issue of such a trial: we are persuaded it would tend, more than any thing, to your conviction. Having within your own power the means of ascertaining the truth or falsehood of what you have heard, you will be utterly inexcusable if you neglect to do it.]

  2.      To the timid—

[Let it not be a source of discouragement to you that you feel your weakness: for “when you are weak, then are you strong.” Can you do nothing of yourselves? then live the more dependent upon God: and “he will perfect his strength in your weakness.” He has said, “Fear not, thou worm Jacob, thou shalt thresh the mountains.” What a labour is this to be performed by a worm! yet it shall be done. Trust then in him, and be of good courage: and He who “seat Christ to you,” will draw you to him, and he who draws you to him, will accomplish in you all his good pleasure, till you are “raised at last” to a full enjoyment of his presence and glory.]

MDCXLI

THE IMPORTANCE OF LIVING BY FAITH ON CHRIST

  John 6:53–55.

Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed.

THE natural man neither does nor can understand spiritual truths. This inspired declaration has been verified in all ages. The Samaritan woman shewed how unapt we are to receive spiritual instruction. Even Nicodemus formed the most absurd conceptions of our Lord’s meaningc: such also was the blindness of the Jews to whom our Lord addressed this discourse. He, however, in compassion to them, proceeded to confirm his gracious declarations. May we experience the illuminating and constraining influences of divine grace, while we consider,

  I.      What is meant by eating the flesh of Christ, and drinking his blood—

Great caution is necessary in explaining the figurative expressions of Scripture. We shall endeavour to exhibit the full scope of the metaphor, without pressing it too far. It is sufficiently obvious that the text is not to be understood in a literal sense; nor does it relate to the sacrament, that being not yet instituted; nor does it signify the giving a mere assent to our Lord’s doctrines.

[The doctrines of the Gospel are sometimes represented as bread and wine; and our Lord may be considered as speaking of his doctrines when he speaks of himself as the bread of life. But he could not intend a mere assent to those doctrines by the metaphor of eating. If this were all that he meant, Judas and Simon Magus were truly possessed of eternal life.]

Our Lord explains the eating of him as synonymous with believing on him: but to speak more particularly, the metaphor of eating the flesh of Christ, &c. implies,

  1.      An union with his person—

[The doctrine of our union with Christ is set forth by a great variety of images in Scripture. It naturally arises from the metaphor in the text. It is particularly mentioned by our Lord in the two verses followingi.]

  2.      A trust in his sacrifice—

[Our Lord speaks of his flesh expressly in reference to his sacrifice. The words which he used at the institution of his Last Supper confirm this idea. The eating of his flesh therefore can mean no less than a trust in that sacrifice.]

  3.      A dependence on his grace—

[What animal food is to the body, that the grace of Christ is to the soul. Unless we have recourse to Christ continually, we must fall and perish.]

According to this view of the metaphor, it is worthy of the deepest attention.

  II.      The importance of the doctrine—

This is abundantly manifest, from the words before us. There is nothing so important as a life of faith on Christ: nothing,

  1.      So necessary—

[The greatest of all concerns is the salvation of the soul: but that cannot he effected by any other means. The person who does not live on Christ, has no spiritual life: he may have wealth, and honour, learning, and even morality (in some sense), but he has no life: he may even “have a name to live, but he is really deadn;” and his spiritual death will issue in death eternal. What then can be so necessary as to believe in Christ?]

  2.      So beneficial—

[The possession of the whole world is not to be compared with eternal life: yet life eternal is secured by eating the flesh of Christ. As for past sins, they shall be no bar to our obtaining of this blessing. Indeed, “the believer has already eternal life” in his soul. He has a title to it, confirmed by the promise and oath of Jehovah. He has also the earnest of it since this communion with Christ is heaven begun on earth: and the Saviour in whom he trusts, will raise him up at the last day” to the complete and everlasting enjoyment of it.]

  3.      So excellent—

[They may be said to “feed on ashes,” who have no higher gratifications than those which are derived from carnal indulgences: but “the body and blood of Christ are meat indeed, and drink indeed.” Nothing affords such unspeakable delight as the exercise of faith on Christ: nor has any thing such a transforming efficacy on the soult. Surely, if the manna was “angels’ food,” much more is the body and blood of Christ.]

  ADDRESS—

  1.      Those who are disregarding this heavenly banquet—

[Would to God that you would consider Who it is that utters the declarations in the text! and that you would mark the energetic manner in which he utters them! Think you that his words are false, or that they shall ever be reversed? Ah! cast away the husks on which you are feeding; and live, as the Apostle did, by faith on the Son of God.]

  2.      Those who doubt whether they may partake of it—

[The whole of our Lord’s discourse to the Jews shews that all were, not only at liberty, but bound, to feed on him; and we are commanded to invite, yea, to compel, you to come to this glorious feast. Indeed, to whom else will ye go? and on what else will ye feed? Come then, and “eat and drink abundantly, O belovedz;” and rest assured, that they who come hungry, shall never be sent empty away.]

MDCXLII

THE GOSPEL A GROUND OF OFFENCE

  John 6:60.

Many therefore of his Disciples, when they had heard this, said, This is an hard saying; who can hear it?

THE Gospel, to those who have obtained just views of it, is simplicity itself: but to those who are not taught of God, it is utter foolishness. When the prophets taught the people, their hearers, instead of “believing their report,” were ready to exclaim, “Ah! Lord God, doth he not speak parablesb?” In like manner, when our blessed Lord, “who spake as never man spake,” addressed to his followers as rich and instructive a discourse as any that is contained in the sacred volume, they said among themselves, “This is an hard saying; who can hear it?”

We shall find it not unprofitable to consider,

  I.      What was the saying at which they were so greatly offended—

In substance it was, that his people must live by faith in him—

[This he had spoken plainly: “I am the bread of life. He that cometh to me shall never hunger; and he that believeth in me shall never thirst.” But he had also represented it under a figure which they did not understand. He had been challenged by his hearers to give any proof of his divine mission, equal to that which Moses had given to the Jewish people, in the wilderness, by supplying them with manna from heaven for forty years: and, in answer to that challenge, our Lord drew a parallel between the manna and himself, whom that manna typified — — — and required that all should live by faith in him for the salvation of their souls, as their forefather did on the manna for the sustenance of their bodies.]

This filled them with extreme astonishment and disgust—

[That he should speak of himself as “coming down from heaven,” was unaccountable; since they knew, as they supposed, his earthly parentage, as well as they did that of any other man — — — That he should speak of “giving them his flesh to eat,” was equally incomprehensible; since they could annex no idea to it but that which was too horrible to think of — — — Then, as to the consequences that he spake of, as infallibly arising to them from their eating, or declining to eat, his flesh, they could not endure to hear such assertions from his lips.

Hence they “murmured” among themselves; and declared it all to be utterly unintelligible, and unworthy to be received by any rational being. Their confidence, in relation to this view of it, is strongly expressed in that pointed interrogation, “Who can hear it?” And so strong was their disgust at it, that “from that time many of his Disciples went back, and walked no more with him.” So general, too, was this feeling, that it seemed as if the Apostles themselves would follow the example of his other Disciplesh.]

But that to which I would more especially call your attention is, to inquire,

  II.      Whence it was that it proved so particularly offensive to them?

It should seem that they were offended because of,

  1.      The strangeness of the image—

[Never had they heard any thing like it before. Had he spoken of himself as a sacrifice, they might have more readily received the idea of “eating his flesh;” because, under their own law, the offenders in many cases partook of their own sacrifices. But even then, as they knew nothing of human sacrifices, it would have proved sufficiently dark and unintelligible to them. But when he spake of “drinking his blood,” it was disgusting to them in the extreme: for not even the prohibitions relative to idolatry were stronger than those which related to the tasting of blood. If they viewed it literally, they could regard it in no other light than as a savage ordinance, too horrible to think of: and of a spiritual or mystical import their minds could form no conception; since nothing that they had ever heard of could at all lead them to such a thought. Hence it is not surprising that they should be stumbled at what they were so utterly unable to comprehend. If so learned and excellent a man as Nicodemus was confounded at the mention of a new birth, we cannot wonder that Disciples of a more uneducated class should be offended at an image so gross, and remote from common apprehension, as that of eating human flesh, and drinking human blood.]

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