John 10:9.

John 10:9.

  2.      The sublimity of the sentiments contained in it—

[They saw that some deep mystery was contained in this image, though they were unable to unravel it. The food of which Jesus spake was not to nourish life, but to give it; and not to the body, but to the soul; and not of one people only, but of the whole world; and not for a few years, but for ever and ever. What could all this mean? The manna had never restored so much as one dead man to life; nor had it kept even Moses himself from dying: yet the flesh and blood of Christ were to do this, and infinitely more, for all who would partake of it, even to the very end of time. “What shall we say to such assertions as these? How can they be credited? How can any man listen to them for a moment?” Yes: such, I say, might well be the murmurings of those who understood not his sayings.]

  3.      The meanness of him who promulgated these sentiments—

[Had he been a mighty monarch, who, like the kings of the earth, had the command of life and death, his hearers might have annexed some idea to his words. But they were uttered by a poor man, who “had not for himself so much as a place where to lay his head,” and was attended only by a few poor fishermen. What could such a person mean, by asserting things which would appear extravagant beyond all endurance, if uttered by the greatest monarch upon earth? Doubtless the unsuitableness of his pretensions to his present appearance must have tended exceedingly to increase the difficulty of apprehending the just import of his words.]

  4.      The contrariety of the sentiments to all the notions they had ever imbibed—

[In addition to all the difficulties arising from the figures that were used, an insurmountable objection to the reception of them arose from the sentiments which they seemed intended to convey. If they had any meaning at all, it must be, that, in some way or other, the souls of men were to live by him, and by him alone. But how could this be? What must become of all the ordinances of the Ceremonial Law, and all the precepts of the Moral Law? Must all these, without exception, be put aside; and nothing be of any avail, but the eating of this man’s flesh, and the drinking of his blood?

That this was a particular stumbling-block in their way, is highly probable, from the very question which was put to our Lord, and from which the whole discourse originated. “They said unto him, What shall we do, that we may 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.” What! Is this the great work that we have to do? Is faith in him the great duty, by means of which we are to find acceptance with God? What then becomes of Moses, and of all the precepts, whether ceremonial or moral, that he has enjoined?

Let us put ourselves into the place of the people whom our Lord addressed, and take into consideration these various difficulties which they had to contend with; and, though we cannot but severely blame, we shall be inclined, I think, to pity also, the fatal resolution which they adopted on this occasion.]

  ADDRESS—

  1.      Those who have an insight into this mystery—

[“Blessed are the eyes that see the things that ye see.” We have very little conception what privileges we enjoy, even above those who attended the ministry of our Lord himself. We are enabled to compare one part of Scripture with another, and to see both the character of our Lord as God and man, and the accomplishment of the whole Mosaic economy in him. The things, therefore, that were stumbling-blocks to his hearers, are not so to us: and the things which were veiled in impenetrable darkness to them, are as resplendent as the day to us. Nor do we merely comprehend the Gospel as one harmonious whole, revealed at successive periods from the fall of man; but we are enabled to enjoy in our own souls, and to attest, from personal experience, that Christ’s “flesh is meat indeed, and his blood is drink indeed.” Be thankful then, beloved, for this inestimable benefit; and, as the Israelites in the wilderness subsisted altogether on the bread from heaven, so live ye on “the true bread from heaven,” even “on the Son of God, who hath loved you, and given himself for you.”]

  2.      Those who are not yet able to receive it—

[Do not imagine, that because many things in the Gospel appear absurd to you, they are therefore of necessity absurd in themselves: for you cannot but know, that, in human sciences, there are many things which, if they were stated to you with the greatest clearness, you would not be able to comprehend: and therefore you may well expect the same in that deepest of all mysteries, the redemption of the world by the blood and righteousness of our incarnate God. The truth is, that this mystery cannot be understood, unless our eyes be opened by the Son of God, and a spiritual understanding be given to us, whereby to discern the things of the Spirit. Let me, then, guard you against precipitancy in judging of the things which you are not able to comprehend: but lift up your hearts to God in prayer, that his Spirit may be given you, and that by that Spirit you may be guided into all truth. Perhaps the images of Scripture may offend you; or the declarations of it may appear too harsh. But remember, “It is the Spirit that quickeneth; the flesh profiteth nothing. The words that I speak unto you, says our Lord, are spirit and life.” Though therefore, if taken in a carnal sense, they may be, as doubtless in many cases they are, foolishness itself, yet, viewed according to their true import, they are “the power of God unto salvation, to every one that believeth.”]

MDCXLIII

CHRIST THE ONE SOURCE OF ETERNAL LIFE

  John 6:67–69.

Then said Jesus unto the twelve, Will ye also go away? Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God.

IT was said of our Lord by the aged patriarch who took him in his arms at his presentation in the temple, “Behold, this child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against; that the thoughts of many hearts may be revealed:” and this discovery of men’s characters was universally produced by his ministrations. Nor was it occasioned by his doctrines only, but frequently by the manner in which they were promulgated. His discourses abounded much in parabolical and figurative representations, which cast a veil of obscurity over them and served as a touchstone to try the spirits of those who heard him. His statement of the new birth was for a time a stumbling-block to Nicodemus, who knew not what interpretation to put upon his words: and in like manner, his discourse respecting “eating his flesh and drinking his blood” offended many; insomuch that “they went back, and walked no more with him.” His own Apostles scarcely knew how to receive his word; so that it seemed as if they also would depart from him. But they were of a more humble and teachable spirit; and therefore, when our Lord asked, if they also intended to forsake him, they expressed their abhorrence of such an idea, and their determination to adhere to him at all events.

  I.      The question which our Lord put to his Disciples demands our first consideration—

Though it related to one particular occasion, it is suited to convey much general instruction. It shews us,

  1.      That the best of men are liable to depart from God—

[This is a truth of infinite importance, which yet many are very averse to hear. But who can doubt it in reference to himself? Who does not feel that he himself may fall, and that too into grievous sin, and into final condemnation? Advocates for human systems may say what they please on this subject; but there is not an humble Christian in the universe who does not feel this to be true in reference to himself: and if any choose to deny it, we shall oppose to him the example of the Apostle Paul, who “kept his body under, and brought it into subjection, lest by any means, after having preached to others, he himself should be a cast-away.” In ourselves we are weak as new-born babes: it is God alone “that can keep us from falling;” and if ever we be saved at all, we must be “kept by the power of God unto salvation.”

But there is not that opposition between this doctrine and that of the perseverance of the saints that some imagine. A mother’s care is a pledge for the security of her child: but that does not set aside the liability of the child to perish by hunger or cold, or a thousand other accidents; any of which things may at any time occur by the carelessness or death of its nurse. Thus our security is not in ourselves, but in our God: if left to ourselves for one moment, we should perish: and all our hope is in the tender care and mercy of our God. The only difference between the child and us is, that its guardian is weak and mortal; whereas ours is the almighty and unchangeable Jehovah, in whose power and fidelity alone our advantage consists.]

  2.      That the defection of some endangers the stability of others—

[We are easily wrought upon by the influence of bad example. “The mixed multitude in the wilderness fell a lusting,” and soon drew after them the whole nation of Israel. In the Gospels too we have many melancholy instances of the readiness even of good men to follow each other in what is evil. Peter, full of self-confidence, presumed to declare, that “though he should be called to die with his Lord, he would not deny him:” and then we are told, “Likewise also said all the Disciples;” so speedily were they led away by his example. On another occasion, we find them all “murmuring and full of indignation” about the expense which had been incurred for the purpose of honouring their Lord: and, when we come to inquire whence it originated, we trace it all to Judas, who was a thief, and wanted to steal the money for his own use. The instance of Barnabas also, and other Jewish Christians, who were led away by Peter’s dissimulation, is precisely in point. Indeed, who that is at all conversant with the Christian world, has not seen, on many occasions, how rapidly a bad spirit in one diffuses itself through a whole Church? Good instruction and example operate very slowly and partially; but that which is evil spreads apace: “a little leaven will soon leaven the whole lump.” It becomes us then to be on our guard against the contagion of evil. Doubtless these apostates thought that they had reason enough to forsake our Lord: but if we were left, like Paul, unsupported and unacknowledged by the whole Christian world, it would become us, like him, to maintain our steadfastness, and to “cleave unto Christ with full purpose of heart.”]

  3.      That we ought to watch the first motions and tendencies of our own hearts to evil—

[The twelve had evidently participated in the feelings of the other Disciples, though not to the same extent. This our Lord saw; and therefore bade them come to a decision. Happy was it for them that the bias of their minds was the right way: and happy for them that they were called upon to decide, before the evil had got too deep a root in their minds. Had they been left to “go back, and walk no more with Jesus,” how bitterly would they have lamented it to all eternity! Let us then be aware of the tendency of evil thoughts, and guard against their first introduction into the mind. If we be tempted for a moment to account any thing “a hard saying,” or to turn aside in the smallest degree from the path of duty, let us remember, that they who draw back, “draw back unto perdition;” and that “if any man draw back, God’s soul shall have no pleasure in him.”]

Such was the instructive nature of our Lord’s question: and,

  II.      The answer of Peter was worthy of an inspired Apostle—

Peter was forward on all occasions to speak his mind; and often spoke hut unadvisedly at best. But on this occasion he returned, both for himself and all his brethren, an answer fraught with wisdom. Two grounds he states for the determination which all of them had formed to adhere to Christ;

  1.      The insufficiency of the creature—

[The conviction of his mind on this subject was very strong; insomuch that he ventured even to appeal to Christ himself, and to defy, if I may so speak, Omniscience itself to tell him, where any other refuge could be found, or any other source of solid good: “Lord, to whom shall we go?” ‘We are in pursuit of instruction: who can give it us, if we turn our back on thee? We are in pursuit of happiness: where can we find it, but in thee? We are bent upon the attainment of heaven: who can bring us thither, but thyself? If we go back to the world and cast off all care for these things, nothing but everlasting destruction awaits us: and if we go to the Scribes and Pharisees, we have had evidence enough what kind of teachers they are, “blind leaders of the blind.” To whom then can we go, with the smallest prospect of attaining what we are seeking after?’

Now this part of Peter’s answer furnishes us with a good reply to all who would turn us from the Lord. “To whom, or what, would you turn me?—to the world? I have found its emptiness. To sin? I know its bitterness. To formality? I have felt its incompetency to satisfy my mind and conscience. My God tells me that “CHRIST is all:” and I am constrained from daily experience to say to him, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee” Whatever advantages were proposed to us as an inducement to turn back from Christ, we should regard the proposal as absurd and impious as that which was made by the Israelites of old—]

  2.      The all-sufficiency of Christ—

[Our Lord had frequently asserted in the foregoing discourse, that “he would give eternal life to those who should eat his flesh and drink his blood.” Peter, in his answer, refers to that; and professes confidently, in the name of all the other Apostles, that the words of Christ pointed out the only true way to life, and that Christ himself was that very Messiah, who was authorized and commissioned to bestow life: “Thou hast the words of eternal life; and we believe, &c.”

This was a glorious confession, and an ample reason for the determination they had formed to remain firm in his cause. Whither should they go for water, when they had the fountain near them? “True it was, that at the present it was, in a measure, a fountain sealed;” yet not so sealed, but that it always afforded them an abundant supply for their present necessities; and in due time it would be opened to the whole world, and flow unto the ends of the earth. They were persuaded that he would impart to them living water; and that, “if only they drank of the water that he should give them, they should never die.” O that every Christian in this day felt the same confident persuasion! In vain would the world, and the flesh, and the devil combine their efforts to destroy him: he would determine with Joshua, that though the whole world should become servants to them, “he and his house would serve the Lord.”]

  APPLICATION—

Who amongst you are disposed to walk with Jesus?

[This may be done now in the exercise of faith and prayer, precisely as Enoch and Noah “walked with God” in the days of old. It is every Christian’s privilege to do so. Be assured, that, however the world may be offended at Christ, he is an able Instructor, a kind Master, a faithful Friend, and an all-sufficient Saviour — — —]

Are there any amongst us that have turned back from him?

[Alas; there are apostates now, as well as in former times. But what has any one gained by departing from Christ? Is he happier than he was when he sat at the Saviour’s feet and heard his words? There is but one testimony on this head from all the children of men: “In observing lying vanities, they have forsaken their own mercies” — — — Think then from whence ye are fallen, and say, “I will return unto my first husband, for then it was better with me than nowm” — — —]

To those who are walking steadily with him,

[We would address those words of the Apostle, “Let him that thinketh he standeth, take heed lest he fall.” If even the Apostles were ready to start aside, who has not need to watch and pray lest he also enter into temptation? Awful is that admonition of our Lord, “Remember Lot’s wife.” If you would endure unto the end, you must be teachable as little children; and be determined, through God’s assistance, to “die with Christ, rather than forsake him.”]

MDCXLIV

NO SAVIOUR BUT THE LORD JESUS

  John 6:67–69.

Then said Jesus unto the twelve, Will ye also go away? Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. And we believe and are sure that them art that Christ, the Son of the living God.

NOTHING is more common than for persons to take offence at the word of God itself. Sometimes its strictness offends them; sometimes its harshness and severity; sometimes its mysteriousness and sublimity. Nicodemus could not receive what was spoken to him about the new birth: the Samaritan woman could not comprehend the idea of living water: and the hearers of our Lord were altogether indignant, when he discoursed to them about giving them his flesh to eat. Indeed, this saying appeared to them so hard, so strange, and so absurd, that a great number of them departed from him, and walked no more with him. Even the Apostles themselves were evidently stumbled at it; insomuch, that our Lord, with a mixture of surprise and pity, asked them, “Will ye also go away?” The answer which St. Peter gave him, in the name of all the rest, will lead me to shew you the grounds of a Christian’s adherence to Christ. He determinately cleaves to Christ,

  I.      Because there is salvation for him in no other—

[We may conceive the Apostle speaking to this effect: “Lord, to whom shall we go? We are seeking after salvation: we are desiring to obtain peace with God: we want to find rest for our souls. Whither can we go for any of these things?”

Now, in like manner, may every Christian say, ‘To whom shall I go, to remove the burthen of my sins? If I go to the world, it may dissipate my thoughts for a moment; but it can bring no solid peace to my soul. Its cares, its pleasures, its company, can do nothing towards healing the pangs, or silencing the accusations, of a guilty conscience: they may suspend, but can never remove, my sorrows: or rather, if they cause me to forget my sins for a little time, it is only that they may press upon me afterwards with an accumulated weight, and leave me a more awful prey to guilt and shame and misery. If I go to the Law, and seek to pacify my mind by an obedience to its commands, I find no success. I feel a consciousness that I can never atone for the sins I have already committed: I am sensible, too, that, in spite of all my endeavours, I cannot fulfil its demands: I come short in every thing I do: and I hear it thundering out its anathemas against me; saying, “Cursed is every one that continueth not in all things that are written in the book of the law to do them.” I perceive that I can never establish such a righteousness as shall avail for my acceptance before God. I am therefore shut up to that way of salvation which thou, my Lord, hast revealed. Nothing but fear or terror haunts me, whether I endeavour to forget my sins, or to make an atonement for them: and I can find none but Jesus that can afford me the desired relief.’]

A further ground on which a Christian adheres to Christ is,

  II.      Because he is both able and willing to save—

[“Thou hast the words of eternal life,” said this blessed Apostle. The preceding discourse alone abundantly warranted this assertion: for, in it, Jesus had declared, in the strongest terms, that “he would give eternal life;” that “whosoever should come to him, and believe in him, should never hunger, never thirst;” that “of those who should come to him, he would never cast out onec;” that “all who should see him and believe in him should assuredly have everlasting life;” yea, that they were at that very moment in actual possession of ite; that he had come down from heaven on purpose to bestow it on all who would seek it through him: that, as the Jews had subsisted upon manna in the wilderness, so all who would eat his flesh, and drink his blood, should subsist by himg, and that not for a time only, but for ever. Now what could all this mean? Could any declaration be more full, more rich. more suitable to men sojourning in this dreary wilderness?

Thus, then, may every believer say: for the whole Scripture teems with invitations and promises from this adorable Saviour, and especially to those who feel their need of mercy at his hands. “Come unto me, all ye that labour and are heavy laden, and I will give you rest!” “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls: for my yoke is easy, and my burthen is light.” “If any man thirst, let him come unto me, and drink: and out of his belly shall flow rivers of living water. Here is no exception: the only requisite for acceptance with him is, that we feel our need of him, and come to him to quench our thirst.

What can we want more? Let our wants be ever so great, he has a fulness adequate to the supply of them: and let our unworthiness be ever so great, our sense of that unworthiness shall be our best recommendation to him: nor shall our incapacity to offer him any thing in return for these benefits be any bar to our acceptance: since they are all offered freely, “without money and without price.” Shall we then decline going to him? or, having gone to him, shall we ever depart from him? God forbid!]

But the Christian will yet more determinately adhere to him,

  III.      Because he is expressly appointed to that very office—

[Of this the Apostles were assured: “We believe, and are sure, that thou art that Christ, the Son of the Living God.” It had been foretold that the Messiah should appear, on purpose “to finish transgression, to make an end of sin, to make reconciliation for iniquity, and to bring in an everlasting righteousness” for his believing people. This person was to be no other than “the Son of the Living Godn.” And that Jesus was this very person, the Apostles had no doubt. They had seen the miracles which Jesus had wrought in confirmation of his divine mission, those very miracles to which Jesus himself had appealed in proof of his Messiahship: and they could not doubt but that he was the very person to whom all the Law and the Prophets had borne witness, as the appointed Saviour.

Now, if the Apostles at that time “were sure” of this truth, how much more may we be assured, who have seen his whole work completed, in his death upon the cross, his resurrection from the dead according to his word, his ascension into heaven, and his sending down of the Holy Spirit, to testify of him, and to establish his kingdom in the world? Methinks we might as well doubt our own existence, as call in question his Messiahship, and his express ordination of God to be the Saviour of the world.

Shall we, then, look out for any other? or, having believed in him, shall we for a moment suffer any other to stand in competition with him? No, Lord: we believe, and are sure, that thou art sent of God to this very office; and we will know none but Thee, none but Thee.]

  Here I would put a QUESTION or two, by way of bringing home the subject more fully to our souls. Having taken for granted that we all are following the Lord Jesus, I have forborne hitherto to inquire respecting it. Let me, however, entreat you to supply that defect, and to examine carefully whether you have ever come to Christ aright? Deceive not yourselves, I pray you, in relation to this matter: for the everlasting salvation of your souls depends upon it. Have you seen that there is no hope for you in any thing but in his atoning blood? Have you renounced all dependence upon your own righteousness; and are you trusting altogether in his obedience unto death? — — — Unless this be clearly ascertained, you are not prepared to enter on the consideration of the questions which I would wish to propose to you. But, supposing that you are indeed believers in Christ, I ask,

  1.      Will you depart from him?

[Whom or what will you place in competition with him? — — — Perhaps you are not at present tempted in any particular way to depart from him. But be assured that you will he: for there is not any true follower of Christ who does not, sooner or later, meet with trials to prove his sincerity. You may not be called to “resist unto blood:” but you cannot fail to meet with smaller persecutions, such as contempt and ridicule, and the hatred of an ungodly world, perhaps too even of your nearest friends. What, then, is the state of your minds in reference to these things? Are you enabled, through grace, to honour Christ, and to set at defiance all your enemies? If you see others turning back, (for what age is there which does not witness many apostasies?) are you the more determined, through grace, to “cleave unto him with full purpose of heart?” Are you saying, as Ruth to Naomi, “Nothing but death (no, nor death itself) shall part between thee and me.” You must not indeed be making resolutions, and, in dependence on your own strength, be saying, “Though all men forsake thee, yet will not I:” but your daily prayer must be, that you may be kept steadfast unto the end: for it is only by being “faithful unto death, that you can ever attain a crown of life.”]

  2.      Will you not endeavour to bring all you can to him?

[Surely, if you are fully persuaded that “there is no other name under heaven but his, whereby man can be saved,” you will labour according to your ability to bring men to the knowledge of him. You cannot but pity the poor deceived world, who are going after lying vanities, whilst you have found a refuge for your souls. Go, look around you: go and see what empty cisterns men hew out to themselves, whilst your thirst is quenched at the fountain-head. Go to the places of public resort, and see what a poor vain portion the worldlings have. Verily, their best pleasures are but as the crackling of thorns under a pot; a fire that blazes for a moment, and then expires in smoke and melancholy. Have compassion on them, and tell them of the Saviour you have found: and, whilst you labour to instruct the ignorant, exert yourselves to the utmost to confirm the wavering, and to bring back the sheep that have been driven away.

Extend your views, also, to the heathen world. Alas! to what refuges of lies have they recourse! Behold their idols of wood and stone, that cannot so much as move themselves, much less assist their votaries! Behold the painful and cruel rites which they observe, in order to recommend themselves to the favour and approbation of their imaginary deities! Can you be acquainted with the Saviour, and not wish to make him known to them? Can you be in possession of “the words of eternal life,” and not endeavour to put into their hands that blessed volume in which they are contained? Surely, next to a personal adherence to him, this must be your duty: and, if you are his Disciples indeed, I feel no doubt but that you will engage in this blessed work with an affectionate solicitude for the welfare of your fellow-creatures, and an ardent zeal for the honour of your God.]

MDCXLV

ONE OF THE APOSTLES A DEVIL

             John 6:70.

Jesus answered them, Have not I chosen you twelve, and one of you is a devil?

OUR blessed Lord and Saviour, in the whole of his deportment, was meek and gentle: yet, when occasion called to it, he exercised a holy fidelity even towards his beloved Apostles. They had now all confessed him as “the Christ, the Son of the Living God;” and had declared their determination still to adhere to him, however others of his Disciples might be offended at him, and induced to forsake him. On this account they might be led to value themselves on their steadfastness, or perhaps feel themselves offended, when they should find, at a future period, that one of their own body was a traitor. Our Lord, therefore, warned them both against self-confidence at the present time, and against that discouragement which they would hereafter feel, when they should behold him delivered up to death through the instrumentality of one of his own most highly-favoured Apostles; saying, “Have not I chosen you twelve, and one of you is a devil?”

Now, if you doubt not the Saviour’s love in giving this solemn warning to his followers, let not me be thought harsh, if I call your attention to it,

  I.      As delivered to the Apostles—

God in every age has of his own sovereign will and pleasure, chosen, irrespective of any merit in themselves, the objects of his more especial favour—

[Even in heaven did he choose some of the angelic host in preference to others, whom, in his righteous judgment, he suffered to fall and perish: on which account they who “kept their first estate” are called his “elect angels.” And after man also had sinned, God chose our fallen race in preference to the fallen angels; providing a Saviour for us, when he had made no such provision for them. To various offices also has he chosen men, as Moses, to bring his people out of Egypt; Aaron and his descendants, to officiate in the priesthood, whilst the descendants of Moses were only Levites; and Saul and David to exercise the royal functions in Jerusalem; and Cyrus, three hundred years before any such person existed in the world, to restore his people from Babylon. The whole Jewish people were “chosen by God to be to him a holy nation, and a peculiar treasure to him above all the people upon earth.” In like manner our blessed Saviour chose his twelve Apostles. “They did not choose him, but he themd;” calling one from his nets, and another from the receipt of custom; and afterwards another, in the midst of his most hostile purposes, and blood-thirsty pursuits. He appealed to them, “Have not I chosen you twelve?” Have I not distinguished you above others, to be my stated attendants, and to be instructed by me with all imaginable clearness in the things which to others are revealed only in parables?]

But though, in external circumstances, there is a great resemblance between the elect, there is often a sad difference between them—

[As, amongst the Jews, “all were not Israel who were of Israel,” so all the elect are not “elect unto salvationh: as we clearly see amongst the chosen Apostles, one of whom was, and remained to the last, “a devil.” In their call they were alike, as they were also in their endowments (the power of working miracles), their outward conduct, and their usefulness. On one occasion, Judas seemed to be the most excellent of all the Apostles: for, when a very precious box of ointment, which might have been sold for three hundred pence (almost ten pounds) and been given to the poor, was poured upon the head and feet of our blessed Lord, he was the first to complain of the waste; and he it was who inspired all the rest of the Apostles with “indignation against it,” as an act of insufferable extravagance. True, indeed, his motives were not very pure (as we are told); but of them the Apostles neither knew, nor suspected any thing. On the contrary, when, at the close of our Saviour’s life, he told his Disciples that one of them would betray him, every one of them suspected himself rather than Judas, so correct had been his outward deportment during the whole period of our Lord’s ministry on earth. But during that whole time, Judas, who had been entrusted by our Lord as the purse-bearer for them all, had pilfered money in small quantities from the bag (had he stolen largely, the money would have been missed); and so hardened did he become through his dishonest practices, that at last he sold his Master for thirty pieces of silver, and delivered him up into the hands of his enemies. This reigning lust of covetousness shewed, that, in the midst of all his professions, he was at heart no better than a devil, and that he might be justly designated by that opprobrious name.]

And may we not consider this warning,

  II.      As delivered to us—

Yes, we also are God’s chosen people—

[As Christians, we are chosen above all the rest of the world, not one-sixth part of which has ever heard of the name of Christ. As Protestants, too, we are favoured of Almighty God to be delivered from the superstitions of Popery, and from the deplorable bondage in which the Popish community is held. And to whom do we owe it that we were not born of heathen, or Mahometan, or Popish parents? To whom is it owing, that our lot is cast in this happy land of light and liberty? Can we trace these mercies to any thing but the sovereign grace, and the electing love, of God? And may I not go further still, and say, that you, my dear brethren, are favoured with a ministration of the Gospel as clear and as faithful as any around you? I trust I may, without vanity and without boasting, call God to record, that I have “never kept back any thing which I conceived to be profitable for you.” Then, in these respects, I may say of all of you, that God has chosen you: and, inasmuch as you are all equally partakers of these mercies, you may account yourselves equally the children of God; yea, and so far as your outward conduct is correct, you may be accounted so by others.]

But, after all, God may see, and most probably does see, an immense difference between you—

[Only see what one reigning lust proved and demonstrated in Judas Iscariot: it proved him, in despite of all his specious appearances, to be “a devil.” My dear brethren, the same evidence will demonstrate the same awful truth, wherever it be found. Nor does it matter what that reigning lust is: it may be covetousness, or lewdness, or pride, or vindictiveness, or any other sin; but, whatever it may be, whether dear as a right eye, or apparently necessary as a right hand, it will decide our character, and determine our doom: if it continue unmortified and unsubdued, it will infallibly consign us over to the fire of hell. If one besetting sin marked Judas as “a son of perdition,” and transmitted him to that everlasting dread abode, so will it us, whose place it must be,” as well as hisn. Our being of the seed of Abraham will not make us “God’s children,” any more than it made him. Our saying, Lord, Lord, however confidently we may repeat it, will not procure us a place in heavenp; nor if we have “wrought miracles and cast out devils in the Saviour’s name,” will it prevail to avert from us our merited condemnation. Perish we must, if sin of any kind be harboured in our heartsr. It is not necessary that we be perfect, in order to obtain mercy of the Lord in that day: for then who could ever be saved? The Apostles themselves were not perfect: but in purpose and endeavour we must be perfect: and they only will find acceptance before God, who are “Israelites indeed, and without guile.” I say again, in aim and effort we must be perfect: “for he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.”]

  APPLICATION—

  1.      Rest not then, brethren, in outward privileges—

[Be it so: you may have all the privileges that Paul himself possessed when in his unconverted state: yet would they not profit you, if you were not brought to the knowledge of Christ Jesus, and to a real conformity to his imagex. Who can think of one of our Lord’s chosen Apostles perishing in his sins, and not tremble for himself, lest his very mercies, instead of rescuing him from eternal misery, should only aggravate and increase it?

Beware, then, lest, having been exalted to heaven, like Capernaum, in your privileges, you be cast down to hell for your abuse of them; and lest, having remained impenitent under blessings which Tyre and Sidon would have improved, your final condemnation become at last proportionably heavier than theirs.]

  2.      Examine yourselves as to your inward dispositions—

[God sees the heart: and by the dispositions of the heart will he judge us in the last day. Now, suppose that our blessed Lord, who in his tender mercy has chosen this whole assembly to enjoy all the means of salvation, should, on inspecting our hearts, pronounce that there was, in the midst of us, one who, notwithstanding all his fair pretences and specious appearances, was a devil; and suppose that unhappy being were pointed out to us; with what pity should we look upon him, and how compassionately should we weep over him! And can we venture to hope, that in such an assembly there is not one who is under the dominion of some secret lust? If in such a family as our blessed Lord’s, where they had such rich instructions, such a bright example, and such motives to serve their God aright, there was, even amongst the small number of twelve, one that was a devil; is there not reason rather to fear, that, instead of one only being found in the midst of this whole assembly, there may be as many in proportion as amongst our Lord’s Apostles; namely, one in every twelve? O! what a fearful thought is this! And is this an. uncharitable thought? Are we all so like to the holy Apostles, that one in twelve may not be supposed to differ from them, if not in outward conduct, yet in the integrity of his heart, and in the entire devotion of his life? And what if, after all, this proportion should be inverted, and not above one in twelve be found truly dead to sin, and alive unto righteousness, as the holy Apostles were, and ready to lay down their lives for the Lord Jesus; would not this come nearer to the truth? Alas! alas! I would not be uncharitable: but when I compare the mind, the spirit, the entire conduct of you all, with that of the Apostles, I cannot dissemble my fears respecting the testimony which the Lord Jesus, the Judge of quick and dead, shall bear respecting you at the last day. Judge then yourselves, brethren, that ye be not judged of the Lord. Judge whether there be not some price for which ye have already sold your Saviour, and for which ye are betraying him to an ungodly world. I must tell you, that if there be any thing, even life itself, which ye are not ready to part with for his sake, that is the price for which ye have sold him; and that, though ye may continue to deceive both yourselves and others, the hour is coming when your true character will be declared, and your proper doom awarded to you. May God, in his infinite mercy, impress this awful subject on all your minds, and lead every one of you to look for this unhappy character, (supposing there to be one amongst you,) not to your neighbour, but to yourselves; and to inquire, every one for himself, “Lord, is it I? Lord, is it I?” that so at last the number of this unhappy people may be diminished; and if it were possible, that not one of you should remain, who shall not at last have an approving testimony from the heart-searching God! Amen, and Amen.]

MDCXLVI

CONNEXION BETWEEN PIETY AND KNOWLEDGE

  John 7:17.

If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

THE very enemies of our Lord were constrained to say, “Never man spake like this man.” Yet did many of them persist in representing him as a deceiver: and, because he had not been educated after the manner of the Scribes and Pharisees, they considered him as incapable of instructing them. But to what was it owing that they could not receive his word? Was there any thing in his mode of conveying his instructions, which involved them in unnecessary obscurity? The parabolic form in which he taught the people was common in his day; and, if it cast somewhat of a veil over his instructions, it tended to remove the offence which too explicit a statement would occasion, and to convey knowledge to persons precisely in such a measure as they were able to receive it. The real obstacle which his discourses met with arose from the inveterate prejudices with which the minds of his hearers were prepossessed. Hence they rejected his word, and denied that he was divinely authorized to promulgate the doctrines he maintained. To remove this obstacle, he told them what it was which they wanted, and what alone it was which would render his word profitable to their souls. They wanted an integrity of mind, to obey the truth, as far as it should be revealed to them: and therefore he said, “If any man will do God’s will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.”

These words will naturally lead me to shew,

  I.      The disposition of mind necessary for a profitable investigation of the Holy Scriptures—

Truth, which is merely practical, requires little besides a strong intellectual power to be exercised upon it; but divine truth is intimately connected with the dispositions of the mind, and requires,

  1.      A desire to know God’s will—

[We should bear in mind, that there is a superior Being, to whom we are all accountable for our actions. This may be known even from the works of creation: and the knowledge of it should make us anxious to be informed what His will is, and how we may find acceptance with him. When, therefore, a book is put into our hands, purporting to come from him, we should read it, not with mere transient curiosity, nor as a book whereon to exercise our critical skill, but with a real desire to know all that he shall have seen fit to reveal, especially respecting the duties which we owe him, and the way that he has appointed for the conciliating of his favour — — — The state of our minds should be precisely like that of Cornelius and his family, when Peter was sent as a divine messenger to instruct them: “Now are we all here present before God, to hear all things that are commanded thee of God.”]

  2.      A readiness to do it—

[We must not sit in judgment on God’s word, complaining of this as too strict, and that as too difficult and self-denying. The only point for us to ascertain is, whether it be the word of God or not: and, if we are convinced that it is his word, then must we receive it with the most child-like simplicity, and obey it without either hesitation or reserve. Nothing is to appear to us “an hard saying.” If it be beyond our comprehension, we should be content to say, in relation to it, “What I know not now, I shall know hereafter.” If we see not exactly the reason of God’s commands, we are not therefore to decline obeying them: for, if an earthly parent expects obedience, though the reasons of his commands be hidden from his child, much more may God expect at our hands a ready acquiescence in all that he commands, even when the reasons of his injunctions are far out of sight — — — St. Paul’s prayer, at the time of his conversion, should be ours at all times: “Lord, what wilt thou have me to do?”]

To recommend to you this disposition in perusing the Holy Scriptures, I will proceed to mark,

  II.      Its conduciveness to a clear understanding of them—

It will most materially aid us,

  1.      In a discovery of its origin—

[When this holy disposition is wanting, almost every truth of Scripture will prove a stumbling-block to us: but when it regulates our researches, we shall find all the deepest and most offensive declarations of God’s word to accord with our real state before him. Does he declare that “the carnal mind is enmity against him?” We shall be ready, from our own actual experience, to admit it: for we shall be constrained to confess, that, whatever others may have been, we have had no delight in him, or in any thing that could lead us to him. When he asserts that there can be no salvation for us but through the blood and righteousness of the Lord Jesus Christ, we shall see how exactly that agrees with our own necessities at least; since we are wholly devoid of any righteousness of our own, and incapable of working out a righteousness wherein we can stand before him. When he requires an entire devotedness of heart and life to his service, our own feelings attest that such a surrender of ourselves to him is the duty and happiness of all his creatures. In fact, the whole revelation of God will then appear to us both worthy of God and suited to man: and, though other evidences of the divine authority of the Holy Scriptures have doubtless their weight and importance, and indeed are absolutely necessary for the conviction of others, this will prove the most satisfactory of all to a man’s own mind. The very excellency of the truths of Scripture will mark, to his perfect satisfaction, their divine origin: for none but God could have conceived things so remote from human apprehension, yet so glorious in themselves, and so harmonious in all their parts; harmonious with the perfections of the Deity, and with the necessities of fallen man.]

  2.      In an apprehension of its import—

[In “an honest and good heart,” such as alone is fit for the reception of the heavenly seed, there is such a correspondence with divine truth as makes the reception of it easy. To such an one sin appears hateful, and therefore he acquiesces at once in all that is said in condemnation of it: and holiness appears delightful, and therefore he feels no inclination to lower the requirements of the Gospel. He would gladly, if he could, “be holy as God is holy,” and “perfect as God is perfect.” Hence the things which are stumbling-blocks and rocks of offence to a carnal mind, are most acceptable to him, inasmuch as they accord with the convictions of his own mind, and with the desires of his own soul. In a word, the whole plan of salvation, in all its parts and in all its bearings, is such as fills him with delight. He would not but be humbled in the dust: he would not wish to rob Almighty God of his glory in any one particular: “Not unto us, not unto us, O Lord, but unto thy name, be the praise!” is the very language of his soul: and all that is spoken in Scripture respecting God’s free and sovereign disposals of his grace and mercy, so far from being offensive to him, finds a complete counterpart in the dispositions of his mind: and he is then most pleased, when God is most glorified.]

  Hence, then, we may SEE,

  1.      Whence it is that the word of God produces so little effect in the world—

[It is not regarded as the word of God. Men sit in judgment upon it; and, instead of taking it with meek submission as a rule of their faith and practice, satisfy themselves with making it a theatre for the display of their own ingenuity and learning. At best, the generality of men give but a feigned assent to it as the inspired volume: they will, perhaps, even contend for it as a whole, and yet dispute against it in relation to all its most important parts. Thus men contrive to evade its force: but when it comes fully upon the heart and conscience, “it is like fire, or like a hammer that breaketh the rock in pieces.” Let it once reach the heart of man, and it will prove “sharper than any two-edged sword,” and “bring into captivity every thought to the obedience of Christe.”]

  2.      How we may derive from it all the benefit it is destined to impart—

[We must receive it as the word of the living God, the word of God to us. We must yield ourselves “with meekness” altogether to its influence. What is there that it will not then do for us? Verily, “it will do good to him that walketh uprightlyg.” Yes, all kinds of good: it will quicken, comfort, support, sanctify, and save the soul. Let your souls, then, be turned as the wax to the seal, or as the melted ore to the mould. Then, through the teachings of the Holy Spirit, shall it perform its whole work upon you, and transform you “into the divine image in righteousness, and true holiness.”]

MDCXLVII

CHRIST MAY BE SOUGHT TOO LATE

  John 7:36.

What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?

FROM the character of our blessed Lord we might well expect, that, in whatever circumstances he should be placed, his words and actions would be such as became an incarnate God. Accordingly we find that he was never discomposed, never disheartened; but that, as well in the prospect of a cruel death as on all other occasions, he preserved a temper unruffled, a patience unsubdued. “The Pharisees had sent officers to take him;” and though the precise hour for his being delivered up into their hands was not yet arrived, it was very near: yet, instead of manifesting the smallest apprehension of his approaching sufferings, he spake of his death as though he had been going a journey; and shewed, that his chief concern was about the judgments that would fall upon his enemies: “Yet a little while am I with you; and then I go unto Him that sent me. Ye shall seek me, but shall not find me; and where I go, thither ye cannot come.” This assertion of his appeared quite inexplicable to them. “They said among themselves, Whither will he go, that we shall not find him?” and then, after some unsatisfactory conjectures about his going to preach among the Gentiles, or destroying his own life, they were constrained to acknowledge, that they could not at all comprehend it; “What manner of saying is this that he said?” Indeed, even his own Disciples were as much at a loss about his meaning as his very enemies.

It is not our intention to justify their unbelief: for it is evident that they were actuated by a proud captious spirit, and not by a sincere desire after instruction. Yet their words will afford us a fit occasion to shew,

  I.      The importance of inquiring into Divine truth in general—

It is certain that there are many expressions in the Scriptures dark and intricate—

[This arises in part from the mysterious nature of Divine truth, which relates to subjects remote from the apprehensions of fallen man — — — It is owing also in part to the metaphorical language in which the doctrines of Revelation are often expressed; for, however certain figures may serve to illustrate the particular doctrine contained in them, they cast a veil over the doctrine, till the truth contained in them is understood — — — But most of all, it is owing to the disinclination of man to receive the things which are revealed. The mind of fallen man is blinded by pride, and passion, and interest: it has a corrupt bias: it is averse to the things which the Spirit of God requires and reveals: “it hates the light, and will not come to the light, lest its vile propensities should be reproved:” and therefore it accounts “the things of the Spirit foolishness,” because it is not able to discern their excellency.]

Nevertheless the things contained in the Scriptures are of infinite importance to us all—

[They relate to the everlasting salvation of the soul: they declare the only way in which a sinner can find acceptance with God: they set forth the person, work, and offices of the Messiah, together with the distinct offices of the Holy Trinity in the work of redemption. They make known the characters of them that are saved and of them that perish, together with the states to which both the one and the other will be sentenced. In short, “the word that Christ hath spoken to us, the same shall judge us in the last day.” Now in comparison of these things, the concerns of time and sense are lighter than the dust upon the balance. Earthly things indeed appear of greater magnitude, because they are nearer to us: but if spiritual truths are brought nigh by faith, they eclipse every other object, as the meridian sun hides by its splendour the feebler radiance of the stars.]

They should therefore be inquired into with all diligence—

[We should not be satisfied with a general acknowledgment of their truth, but should examine into the precise import of them, with a view to ascertain what is the state of our own souls before God. When we hear our Lord affirm so solemnly and so repeatedly, that “unless we be born again we cannot enter into the kingdom of heaven;” should we not pause, and consider, and inquire what is meant by the new birth, and whether we have ever experienced the change implied in it? When we read, that “except we eat the flesh of the Son of Man and drink his blood, there is no life in us,” should we not use all possible means to understand it, and to learn whether we are in a state of life or of death? Can we suppose, that, because these assertions are conveyed under metaphorical expressions, they mean nothing; or, that we have no concern with them? Will our ignorance of their import make them void? or will our contempt of them prevent the execution of the Divine judgments agreeably to them? We ought, then, as our Lord enjoins us, to “search the Scriptures,” to weigh every expression contained in them, and to seek a conformity to them in the whole of our principles and conduct.]

But not to dwell any longer on general truths, let us consider,

  II.      The importance of ascertaining the meaning of “this saying” in particular—

Scarcely any expression so frequently occurs towards the close of our Saviour’s ministry as this; from whence we may be assured, that it deserved the special attention of his followers. Let us then examine its meaning,

  1.      In reference to them—

[Our Lord was speedily to be put to death. His death indeed was voluntary on his part; “No man could take his life from him, but he laid it down of himself:” and therefore he said, “I go to Him that sent me.” But on their part, it was the effect of murderous rage: for this their iniquity the whole nation were to be abandoned to utter ruin. “Then,” says our Lord, “ye will seek me, and shall not find me.” He does not mean, that they would cry to him, and humble themselves before him; but that they would seek for their Messiah, and long for him to deliver them: and the fact was, that, when those calamities did come upon them, they were so desirous of the Messiah’s advent, as willingly to receive any impostor that chose to assume that character. But they had slain the true Messiah, and would look for any other in vain.

Besides, the great mass of individuals among them were to be given over to final impenitence; and, when they should come before Christ at the last day, they would desire to find mercy with him: but, as “Esau, having sold his birth-right, desired afterwards to inherit the blessing, and was rejected, and could find no place of repentance, though he sought it carefully with tears;” so these wicked men would repent too late, and spend eternity in unavailing sorrows.

Whilst our Lord warned them of their impending danger, he taught them to consider their punishment as necessarily connected with their wickedness: “Where I am, thither ye cannot come.” He does not say, “ye shall not;” but, ye “cannot” come: for they would be excluded from heaven no less by their utter incapacity to enjoy it, than by the unalterable decree of God. Heaven, if they were admitted to it, would be no heaven to them, whilst they retained their malignant passions, and rejected the salvation offered them in the Gospel.]

  2.      In reference to ourselves—

[Jesus is yet present with us by the preaching of the Gospel; and he will be withdrawn from us as soon as ever death shall separate us from the means of grace. When “the door of heaven shall be shut, we may stand without, and knock, saying, Lord, open to us:” we may even plead with him, and say, “We have eaten and drunk in thy presence, and thou hast taught in our streets:” but it will be too late: he will say to us, “Depart from me, I never knew you:” ye sought me not, nor believed in me, when ye were yet on mercy’s ground; and now you must have “judgment without mercy.”

But this may be the case whilst yet we are in this lower world. There is an “accepted time, a day of salvation,” which we may irretrievably lose. We may “grieve” and “resist the Holy Spirit,” till we “quench” his gracious motions, and provoke God to say, “He is joined to idols, let him alone.” He may be so offended by our wickedness as to “give us up to a reprobate mind,” and to “swear in his wrath that we shall never enter into his rest.” He has warned us, that he will do so; that “if we refuse when he calls, he will laugh at our calamity, and mock when our fear cometh: that we may even seek him early, and shall not find him; because we hated knowledge, and did not choose the fear of the Lord.”

Indeed, as long as we continue in an unconverted state, that word is true, “Where I am, thither ye cannot come:” for it is impossible for any one to enjoy heaven, without having attained a meetness for it; or to sit down at the marriage supper of the Lamb in heaven, without that wedding garment in which every acceptable guest is clothed.]

We may see then What manner of saying this is—

  1.      It is an instructive saying—

[Many are the valuable lessons which it inculcates. It teaches us, that on the present moment eternity depends — — — That our great concern in life is to obtain the knowledge of Christ, and an interest in his favour — — — That a wilful abuse of our present privileges may provoke God to give us up to final impenitence — — — and that, if we die before we are “renewed after the Divine image in righteousness and true holiness,” we can no more enjoy heaven, than “light can have communion with darkness, or Christ with Belial” — — — Would to God that we might learn these things so deeply, as to be continually influenced by them! Happy will it be for us, if we “seek the Lord while he may be found, and call upon him while he is near.”]

  2.      It is a comfortable saying—

[The words of our text are elsewhere addressed to his own more-favoured Disciples. They are, in fact, like the pillar and cloud by which Israel were conducted out of Egypt: they have a luminous aspect towards the people of God, whilst they present a dark side towards his enemies. His own dearest children cannot follow him now; but they shall follow him soon. He is merely “gone to prepare a place for them; and will come soon to take them to himself, that where he is they may be also.” Moreover, his separation from them at present is only corporeal: for he is still with them, and “they see him,” and enjoy the sweetest “fellowship with himi:” and in a little time they shall enter into his immediate presence, and “be for ever with the Lord.” Well might the Apostle say, “Comfort ye one another with these words.”

But this saying is peculiarly comfortable in another view; for what our Lord said respecting the unbelieving Jews, the Christian may say respecting all his spiritual enemies: ‘Yet a little while I am with you; and ye may make your assaults upon me: but soon I shall go to my Father, and be out of your reach: then ye shall seek me, and shall not find me; and where I am, thither ye cannot come. No, Satan, thou canst no more molest me there: temptation shall harass me no more; sin shall no more defile me; sorrow shall no more cloud my mind or oppress my spirits: there shall enter nothing that defileth: I may be exposed to you all a little while longer; but soon I shall embrace uninterrupted joy and gladness; and sorrow and sighing shall flee away.’ Blessed reflection! Who must not long for death, that he may enjoy such happiness as this? Who must not add his Amen to that petition of our Lord, “Father, I will that they whom thou hast given me may be with me where I am, that they may behold my glory which thou hast given me?” Yes; let all our hearts say, “Even so, Come, Lord Jesus; come quickly!”]

  3.      It is a terrific saying—

[Whilst we see so many living at their ease disregarding all the invitations of the Gospel, and dreaming of happiness without an interest in Christ, how distressing is it to think, that in a little time their day of grace will be passed, and that God may either give them up to judicial blindness, or say, “Thou fool, this night shall thy soul be required of thee!” When we tell them of these things, they are ready to reply, “What manner of saying is this that he hath said? It is a wild enthusiastic dream that shall never be realized.” Ah! would to God it might not be realized! but it will, in spite of all that you can say, or do, to the contrary. If you continue saying to Christ, “Depart from us; we desire not the knowledge of thy ways;” he will soon take you at your word, and say, “Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels.” Trifle then no more with the opportunities afforded you; but “redeem the time;” and, “whilst the light is yet with you, walk in the light, lest darkness come upon you,” and “an impassable gulf be fixed” between you and our ever-adorable Emmanuel.]

MDCXLVIII

CHRIST’S OFFER OF THE SPIRIT

  John 7:37, 38.

In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.

OUR blessed Lord incessantly laboured for the salvation of men; nor could their ungrateful returns at all divert him from his purpose. His life was sought, and he knew that persons were sent to apprehend him: yet, instead of rejecting them with abhorrence, he sought to win them by love, and importuned them to accept his richest blessings. Let us consider his invitation,

  I.      As addressed to them—

The time and manner of his invitation are worthy of notice—

[This was a day of peculiar sanctity, and of uncommon festivity; and it seems that some customs, not required in the original institutions of the law, obtained among the Jews at that timeb. Happy to improve the opportunity, Jesus stood in the most conspicuous place, and, with an exalted voice, claimed the attention of the people; and, despising equally the censures of the uncharitable, and the persecutions of the proud, he made them fresh overtures of mercy. While they only panted for his blood, he longed for their salvation. He pointed himself out to them as “the only fountain of living waters,” and assured them of his readiness to impart whatsoever they stood in need of. He excepted none from his offers, provided they did but “thirst” for his blessings.]

Lest, however, his invitation should be slighted, he enforced it with a promise—

[He first explained what he meant by “coming to him.” (It was not a mere outward, but an inward and spiritual application, that he wished them to make to him.) They were to “believe in him,” as possessing all fulness in himself: and as the person appointed of the Father to convey blessings to themd. In a full persuasion of this truth they were to come to him by faith. For their encouragement he promised them a rich effusion of his Spirit. By “living water” our Lord meant the gift of his Spirit; and when he said, that “rivers of this living water should flow out of his belly,” he intimated, that the believer should have a constant spring of consolation within him, which should refresh all who came within the sphere of his influence. Of this blessed truth the Scriptures had abundantly testified, and our Lord now confirmed it to them by a most solemn promise. He assured them, as he had before told the Samaritan woman, that his communications to them should prove a source of unutterable and endless joy.]

In this promise he clearly shewed them that he was the promised Messiah—

[The gift of his Spirit in such an abundant measure was that “new thing” which the Messiah was to accomplish — — — And in thus freely offering it to all, he fulfilled the office more especially assigned him — — —]

But it is time that we consider the invitation,

  II.      As addressed to us—

In the very name of Christ, and as his authorized ambassador, I now repeat the invitation to you: “I stand and cry to you,” even as he did to them, and with the very same confidence and assurance.

[Christ is “the fountain of living waters:” it has pleased the Father that in him should all fulness dwellk; and that all we should receive out of it according to our necessities. In fact, he has received the Holy Spirit on purpose that he may impart it unto usm. And now I say in the presence of you all, that if you will but “believe in him you shall receive this heavenly gift in the richest abundance.” Whatever you may have been, or whatever you may have done, even though, like his auditors, you may have thirsted for his blood, the offer is to you. If only you thirst for salvation, you shall never be disappointed of your hope: “The Holy Spirit shall be in you as a well of water springing up unto eternal life.” It shall accomplish in you all the good pleasure of your God, and shall enable you to diffuse blessings all around you. In truth, this is your distinctive privilege. A man may possess ever so large a measure of earthly wisdom or power, and never be able to benefit or comfort one soul: but if you be endued with the Holy Ghost, your conversation shall be edifying to all around you; and you shall be the means of imparting to others in rich abundance the consolation and refreshment which you yourself have received. If Christ be as the rock in the wilderness to you, you in your measure shall be the same to many a thirsting soul.]

Let me then invite you all, as it were, separately and by name—

[You who, like our Saviour’s auditors, have no desire after spiritual blessings, what have you ever found that can be compared with the blessings here offered you? What have all those things for which you have laboured proved, but “broken cisterns that can hold no water?” And do you think you contract no guilt whilst you prefer such vanities before the living God? Hear how God himself complains of you — — — And assure yourselves, that, if you continue to treat him thus, the day will come when you will “want a drop of water to cool your tongue.”

If there be any who doubt whether they shall ever obtain such mercy at their Saviour’s hands, “only believe, and according to your faith it shall be done unto you.” See how exactly the Lord has stated your very case, and accommodated to your mind his gracious promises — — — Dismiss your fears then, and wait patiently upon him in prayer: and in due season the Rock shall be stricken to quench your thirst; and “your soul shall ere long be as a watered garden, and as a spring of water, whose waters fail not.”

But doubtless there are some who have already drunk of the living waters which Christ has given them. It is no wonder that you thirst: for if you had received as much as ever St. Paul himself had, you would only thirst the more, “forgetting what you had received, and panting still for more.” But remember this; if you have ever drunk of these waters, “you will never thirst for any thing else” even to your dying hour. Even though you have no earthly comfort whatever, you will be “as one that possesses all things.” Remember too, that you must daily make your profiting to appear. Being watered as the garden of the Lord, you must “abound in all the fruits of righteousness which are by Jesus Christ to the glory and praise of God.” Remember lastly, that you are to impart to others the blessings which you yourselves have received. From you are to flow rivers of living water for the refreshing of others; and “as you have received freely, you must freely give” to all around you. As “the righteous are a tree of life,” that all may eat of their life-giving fruits, so are you to be wells of salvation in your respective spheres, that all who can gain access to you may have the cup of salvation put into their hands, and drink and live for ever. Such is the honour which our blessed Saviour has conferred on you; and such is the improvement of it which he expects at your hands.]

MDCXLIX

THE WOMAN TAKEN IN ADULTERY DISMISSED

  John 8:10, 11.

When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go and sin no more.

IT is surprising to see in what a variety of ways the wickedness of the human heart will betray itself: sometimes in the commission of gross iniquity, and sometimes in apparent indignation against it: sometimes in open hostility against Christ, and sometimes in hypocritical professions of regard for him. Who that had seen the zeal of the Scribes and Pharisees against an adulterous woman, would not have thought them the purest of the human race? Who that had heard their citations of Moses’ law, and their respectful application to Christ as an authorized expositor of that law, would not have supposed that they truly feared God, and desired to perform his holy will? Who would have imagined that the whole was only a murderous plot against the life of Christ? Yet so it was. These accusers had no indignation against the sin of adultery, nor any love to the law of Moses, nor any zeal for the honour of God: they were actuated solely by an inveterate hatred of Christ, and a determination to find, if possible, some occasion against him, that they might accuse him. Their professed object was, to punish the woman; but their real object was, to lay a snare for his life.

We forbear to notice, that in some old manuscript copies this short history is not recorded, because there can be no doubt of its authenticity; and the very care with which the early Christians examined the authenticity of every part of Scripture, is a strong proof of the genuineness of the New Testament, as it has been handed down to us.

That which we wish you particularly to observe, is,

  I.      In what manner Christ extricated himself—

The snare laid for him was well contrived—

[The Scribes and Pharisees brought him a woman, who had been taken in the very act of adultery, and was therefore incapable of uttering a word in her own defence. The law of Moses had prescribed that all who were guilty of that crime should be put to death. If the woman were not absolutely married, but only espoused, she was still to be put to death, and that by stoning. Hence, it should seem, the particular death to which adulterers in general were condemned, was that of stoning. But the point which they referred to our Lord’s decision, was, whether they should execute the law, or not. Now there were but four things which our Lord could do: either he might acquit the woman, or condemn her, or dismiss the matter without any attention to it, or refer them to another tribunal; but whichever of these he should do, they would make it a ground of accusation against him: if he should acquit her, they would represent him as an enemy to Moses, and a patron of iniquity: if he should condemn her, they would accuse him to the Romans as resisting the government of Cæsar, and encouraging sedition: if he should dismiss the matter, they would say he shewed no zeal for the honour of God, whom he pretended to call his Father, and had no pretensions to the office of the Messiah, whose first object would be to “make an end of sins, and to bring in everlasting righteousness.” If he should refer them to any other tribunal, to whomsoever he referred them, whether to the Roman or Jewish authorities, they would equally find matter of accusation against him; either of sanctioning the usurpation of the Romans on the one hand, or of setting himself against it, on the other: so that, whatsoever he should say or do, they would lower him in the estimation of the people, and open a way for his destruction.]

And how did he escape the snare—

[At first he declined giving any answer at all; but stooped down, and wrote upon the ground. What he wrote, we know not: nor are we told precisely what he meant by that significant action: but his enemies, conceiving that they had gained their point, became more and more urgent for a decisive answer: he therefore addressed himself to their consciences; and as, in the case of idolatry, the law required that the witnesses should be the first in stoning the offender to death, so he bade the person that was without sin among them begin to inflict the punishment of death upon her. He did not by this intend, that under the Gospel dispensation human laws should not be executed by any who were not themselves without sin; but lie determined to confound these vile hypocrites, who, under a mask of zeal against sin, were perpetrating the greatest of all sins. To give time for his word to operate on their consciences, he stooped down and wrote again: and behold, these accusers, self-condemned in their own minds, and fearful lest their own secret abominations should be exposed to public view, withdrew as privately as they could; the elder part among them, as being most fearful of exposure, retiring first, and gradually the younger also following their example; so that in a little time not a single accuser was left. What an evidence was here of the power of conscience, when awakened by the Spirit of God, and armed against the sinner by a Divine power! Truly, the blindest must see, the most obdurate must feel, the most impudent must blush, and the most confident be confounded, when once the voice of conscience is distinctly heard: and we cannot but think it a good way of silencing a contentious and subtle adversary, to make a direct attack upon his conscience, and to fix his attention upon what has passed within his own bosom.

It is not necessary to suppose that all the accusers had been guilty of the precise sin which they laid to the charge of this woman: there was now enough of their past iniquities presented to their view to produce the desired effect, of constraining them to proclaim their own shame, and to suspend the persecution which they had so wickedly commenced. Thus was our Lord relieved from every difficulty; and his enemies “fell into the pit which they had digged” for him.]

It remains for us now to notice,

  II.      In what manner he dismissed the woman—

We hear of no triumph that he expressed over his disconcerted adversaries: he merely asks where they were; and finding that they had withdrawn, and no longer chose to appear in the quality of accusers, he dismisses the woman,

  1.      With condescending kindness—

[“Woman, hath no man condemned thee? neither do I condemn thee: go thy way:” It is not my office to exercise the power of the civil magistrate; nor is it my wish to denounce the judgments of God against thee. “I came not into the world to condemn the world, but that the world through me might be saved.” Go, improve the time that is now unexpectedly allotted thee: be thankful that thou art not now sent into the presence of thy God with all thy sins upon thee: let the “space which is given thee for repentance,” be well employed: lose not an hour in seeking forgiveness with thy God. Go to thy chamber, and pour out thy soul before him: and remember, that the mercy which thou art experiencing at my hands in relation to thy body, is an emblem of what I am ready to bestow upon thy soul. “I came into the world to seek and to save that which was lost:” nor shall the vilest of the human race be condemned before me in the great and awful day, provided he penitently confess his sins, and humbly seek acceptance through me: “Though his sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.”]

  2.      With an authoritative admonition—

[Greatly as our Lord delighted in mercy, he would not so exercise it as to give the least countenance to sin. Whilst therefore he dismisses her, he adds a solemn admonition, “Go, and sin no more.” Think not lightly of thy sins, because I have expressed such tenderness towards thee; neither imagine that they will not be punished hereafter, if thou continuest in the commission of them. The “goodness and long-suffering and forbearance which thou hast experienced, should lead thee to repentance:” and, if they do not, they will aggravate thy condemnation to all eternity. Go therefore, and sin no more. Let a sense of thy past dangers deter thee: let a consideration of the mercies vouchsafed to thee stimulate thine exertions: let the hope of future mercies encourage thee: let the prospect of a future judgment fix thy purpose, and strengthen thy resolution. Above all, commit thyself to God, who alone is “able to keep thee from falling, and to present thee faultless before the presence of his glory with exceeding joy.”]

  ADDRESS—

  1.      The self-satisfied and self-applauding Christian—

[Many who are vehement against flagrant transgressors, and many too who profess an outward reverence for Christ, are yet exceeding vile in the sight of the heart-searching God. Before men, perhaps, they appear in a favourable light: but if all that they have thought and done in secret were written on their foreheads, they could not endure the sight of their fellow-creatures, but would retire from society, as these Scribes and Pharisees retired, filled with shame and confusion. Let each one of us examine the records of his own conscience; and recollect all the transactions which have passed from his youth up to the present hour: ah! who amongst us would venture, after such a survey, to justify himself? Know ye, brethren, that God sees all that has passed, whether ye see it or not: you may have forgotten it; but it is all recorded in the book of his remembrance, and will be exposed by him to the view of the whole assembled universe. Learn then to view yourselves as he views you; and to esteem yourselves as he esteems you: and know, that you never have a just estimate of your own character till you see yourselves to be the chief of sinners. Cast away, I say, your high thoughts of yourselves, and learn to lothe and abhor yourselves in dust and ashes.]

  2.      The sorrowful and self-condemning Christian—

[You see in the history before us how tender and compassionate the Saviour is. If then conscience have arrested you, and brought you into his presence, remember, that he is rich in mercy, and ready to forgive; and that he will never condemn any but the impenitent and unbelieving — — —

At the same time, I would affectionately caution you against mistaking the nature of true repentance. Perhaps conscience has condemned you, and you have felt ashamed and confounded on account of your great iniquities. But if you have gone no further, you are no true penitent. The Scribes and Pharisees advanced thus far; but they sought not mercy at the Saviour’s hands: they went from him, fearing more the decrease of their reputation, than the loss of their souls. Had they been truly penitent, they would have blessed him who had thus flashed conviction on their minds, and have implored his more effectual power to change and renew their souls. Be not contented then to resemble them; but seek to know all the hidden abominations of your hearts, and to have them washed away in the Redeemer’s blood. Be assured that true repentance will lead you to Christ: and, if you do not find this effect from your convictions, you may know infallibly that your sorrow is not of “a godly sort,” and that your very repentance needs yet to be repented of.

It is of great importance for you to make these distinctions; because many continue all their days guilty, but not humbled; condemned, but not forgiven.]

  3.      The Christian who professes to have obtained mercy of the Lord—

[The admonition given to the woman is equally addressed to every true believer. And here must I suggest a caution against a common, but fatal error. If persons abstain from some particular sins which they have before committed, they are ready to think that they have done all that is required of them. But to turn from gross iniquities is a small matter; and to perform some particular duties is a small matter. Pride and self-complacency may carry us thus far: but the grace of God must carry us much farther. We must lay the axe to the root: we must put away “our besetting sin:” and must become “new creatures,” and “be renewed in the spirit of our minds.” Mark this expression: it conveys a more complete idea of sound conversion than almost any other expression in the whole sacred volume: contemplate it: enter into it: beg of God to reveal to you its true import. The bent of your minds was earthly: a directly opposite bent must now be given it; just as a river which recently flowed with rapidity towards the ocean, now flows with equal rapidity towards the fountain-head: the tide has turned, and completely changed its course. Thus must it be with you: heavenly things must now have the place in your affections that earthly things once held; and the delight of your soul must be in them, as that of a licentious man is in his pleasures, or an avaricious man in his wealth. To surrender up all your faculties and powers as a living sacrifice to God, is the proper fruit of his mercies, and the proper evidence of his grace. Never think then that you have yet attained, but press forward for higher degrees of grace and holiness; and make it your endeavour to “stand perfect and complete in all the will of God.”]

MDCL

CHRIST THE LIGHT OF THE WORLD

  John 8:12.

Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

IT was customary with our blessed Lord to take occasion from things that were immediately before him to instil divine knowledge into his hearers. When he was at a well, he spake of himself as a fountain of living water: when mention had been made of the manna which was given to the Israelites in the wilderness, he represented himself as the bread that came down from heaven, that men might eat of it and live for ever: when he was passing though a vineyard, he set himself forth as the true and living vine, by an union with which all the branches were to bring forth fruit. Thus, it should seem, in the passage before us, being early in the temple, and beholding the sun shining bright upon him, he resumed his discourse which had been interrupted, and spake to all the people, saying, “I am the light of the world.”

We cannot but notice in this impressive declaration,

  I.      The excellency of Christ—

Of all the objects in the visible creation, the sun is the most splendid and majestic: and hence it is the most frequently selected to characterize our blessed Lord. The sun has in itself a fulness of light, and is the one source of light to the material world. In Christ also are “hid all the treasures of wisdom and knowledge;” and from him alone is derived all spiritual light. It is he that enlightens all,

  1.      By his instructions—

[To form a correct judgment of this subject, we should survey the state of the world before the coming of Christ. The darkness that prevailed is justly styled by the prophet, “gross darkness.” The most learned philosophers could not absolutely determine whether there were a God; or, if there were, whether there were one or many. They conceived that there were some beings superior to themselves; and them they called gods: but the characters they assigned to them, were such as would disgrace the lowest of the human race. They felt themselves sinners; but the methods which they devised for expiating their crimes were beyond measure absurd. They could not account for the sin and misery which they both saw and felt, nor could they prescribe any remedy for these disorders. “They were vain in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they shewed themselves to be very fools.” But “the Dayspring from on high,” the Lord Jesus Christ, “has visited us, to give light to them that sat in darkness and the shadow of deathc.” He has declared to us fully the nature and perfections of God, the means of reconciliation with him, the duties we owe to him and to each other, and whatever else can conduce to the regulating of our lives or the furthering of our happiness.]

  2.      By his example—

[Had precepts alone been given us, we should have been ready to construe them in such a way, as would best suit with our carnal prejudices and sensual inclinations. But by exhibiting in his own life a perfect pattern of holiness, he has cut off all occasion for doubt respecting the nature or extent of our duty. We need only to walk as he walked, and we cannot err. Do we desire to ascertain what that service is, which we owe to God? we see in him, that we should have the whole law of God written in our hearts; and that it should be “our meat and our drink to do his will.” Do we wish to know how we should conduct ourselves towards our fellow-creatures? We have an unerring rule set before us, in his unruffled meekness, his inexhausted patience, his unbounded love: in laying down his life for his enemies, he has shewn us what we are to do, at least for the brethren, if not also even for our bitterest persecutors. In short, we can be in no situation whatever, wherein his example will not serve as a light to our feet and a lantern to our paths: if it do not shew us the precise act we are to perform, it will shew us infallibly the spirit we are to exercise.]

  3.      By his influence—

[The sun is of use to those only who have eyes to see it. But Jesus, at the same time that he imparts light, bestows upon us also the organs of vision whereby we may behold it. He “opens the eyes of our understanding;” and “shines into our hearts, to give us the light of the knowledge of the glory of God.” He not only causes “the day to dawn,” but is also “the Day-star arising in our hearts.” He gives the spiritual discernment whereby alone we can discern the things of the Spirit, however clearly they were before revealed. Indeed, our reason is nothing more than a taper which He has lighted up in our minds: and much more is the faculty of comprehending the deep things of God, derived from him: so that that inspired testimony concerning him is strictly true, “He is the true light which lighteth every man that cometh into the world.”]

From hence we are naturally led to consider,

  II.      The blessedness of his followers—

We regard with pity the inhabitants of the polar regions, who for half the year are statedly secluded from the cheering rays of the sun. We consider our quicker returns of light and darkness as incomparably more conducive to comfort and prosperity. But infinitely happier is he on whom the Sun of Righteousness has once arisen: for,

  1.      He shall not walk in darkness—

[Once he was guided altogether by erroneous principles. So blind was he, that he “put evil for good, and good for evil; darkness for light, and light for darkness.” Nor is this the case only with the ignorant and profane: it is equally true of those whose minds are cultivated, and whose lives are moral. Even Paul before his conversion, fraught as he was with the knowledge of the Scriptures, and zealous in the pursuit of righteousness, perpetrated the most horrible acts of wickedness under the idea of doing God service: “he verily thought with himself that he ought to do the things which he did.” But the follower of Christ, the true believer, is not suffered to live under the influence of such delusions: his views are rectified: he beholds things in the light in which they are represented in the Scriptures; he has learned from them what is the good and acceptable and perfect will of God, and has his mind cast, as it were, into the very mould of the Gospel.

Once too he indulged himself in corrupt habits: whether more or less addicted to gross sin, he loved the ways of the world, and conformed himself to them: all his delight was in the things of time and sense: he lived as if he had nothing else to do, but to consult his reputation, ease, and interests in the world. But, having obtained mercy of the Lord, he now discerns the evil of such a life: he begins to see, that “to be thus carnallyminded is death:” and that there are objects infinitely nobler than those he has regarded, and more deserving his attention. Convinced of this, he “will not live any longer to the lusts of men, but to the will of God.” Instead of “fulfilling any longer the desires of the flesh and of the mind,” he strives henceforth to mortify them, and labours to “perfect holiness in the fear of God.”

We must add yet again, that he once walked in the darkness of distressing apprehensions. God has said, and experience proves, that “there is no peace to the wicked.” Every man in his unregenerate state is in bondage to the fear of death, and more or less under the terrors of a guilty conscience. The thoughts of death and judgment are painful to him; and he puts them far from him: he flees to business, to pleasure, to company, in order to dissipate those reflections which he cannot wholly avoid. He has an inward consciousness that he has not sought the Divine favour, and, in consequence of that, a secret fear that he shall not obtain it. From such feelings as these, the believer in Christ is happily delivered. “He knows in whom he has believed, and that his adorable Saviour is able to keep that which he has committed to him.” He has learned to reckon death among the number of his friends, and to regard it as the door of entrance into his Father’s presence. Instead of being harassed with a “fearful looking-for of judgment and fiery indignation,” he enjoys “that peace of God which passeth all understanding.”]

  2.      He shall have the light of life—

[There is a light which proceeds from life, and leads to life; and that light is his blessed portion. A dead man has no light at all: but a living man has senses given him, on purpose to guard him from things destructive, and to lead him to things conducive to his welfare. The sight, the hearing, the smell, the taste, the touch, have all their appropriate uses; and each has its peculiar office, in circumstances where the others can find no scope for exercise. They are so many sentinels, that guard every avenue of ill, and that give warning on the first approach of evil. Thus protected is the follower of Christ: he has spiritual senses, which, being of quick perception to discern good and evil, give early notice of the things which might prove fatal to the soul. They serve as “a light to his feet, and a lantern to his paths.” Solomon justly observes, that “the spirit of man is the candle of the Lord, searching all the inward parts of the belly.” This candle being duly trimmed, his way is made plain before his face; and he is enabled to walk without stumbling: “He walks in the light, as God is in the light;” and thus maintains sweet fellowship with God, and a sense of his pardoning love in Christ Jesus. If at any-time, through temptation or distress, this light burn dim, he cries to his Lord and Saviour, who has promised to send him fresh supplies of his Spirit; and speedily does “light arise to him in his obscurity, and his darkness becomes as the noon-day.” Thus guided through his whole life, he arrives at last at those blessed regions, “whereof the Lamb is the lightk,” and where “his Lord shall be an everlasting light, and his God his glory.”]

  APPLICATION—

[You can easily conceive the difference both in the feeling and the safety of one that walks in midnight darkness, and of one that travels in the light of the noon-day sun. O that all would make a just application of this thought to their own case, and resolve without delay to become followers of Christ!]

MDCLI

MEETNESS FOR HEAVEN NECESSARY

             John 8:21.

Whither I go ye cannot come.

THE generality of men conceive that there is no difficulty in securing heaven: and hence they use no efforts to obtain an entrance there. If told, that, in their present state, they could not by any means obtain admission to the Saviour’s presence, they would account it a very uncharitable and unwarrantable assertion; and would be as unable to account for it as our Saviour’s hearers were when they asked, “Will he kill himself? because he saith, Whither I go, ye cannot come.” But they consider not what kind of a place heaven is, or what state of mind is necessary for the enjoyment of it. It is certain, however, that what our Lord again and again said to his hearers, is applicable to us at this day. They indeed expected a Messiah, whilst they rejected him whom God had sent; and therefore our Lord says so repeatedly, “Ye shall seek me, and shall not find me:” and so far his address to them is not applicable to us, who all acknowledge that Jesus is the Christ. But what he adds, is as applicable to us as ever it was to them; since in an unregenerate and unconverted state it is impossible for us ever to behold the face of God in peace.

I am aware that this is an observation that must occasion pain: but, if such persons still exist as those to whom the declaration was made, it is surely the office of love and charity to apprise them of it. You will therefore receive my friendly suggestions in the spirit with which they are offered to you, whilst I shew,

  I.      To whom this declaration was made—

They are here clearly described by our Lord himself:

  1.      The worldly-minded—

[“Ye are of this world: I am not of this world.” Now the worldly are not only put in a state of contrast with the Saviour himself, as in this and other places, but with the children of God also: they are represented as being “wiser in their generation than the children of lightc;” and as hating them on account of their stricter course of life: “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.”

Now it is really not difficult to discover, to which of these opposite parties we belong. Let us only ask, Which we more esteem? which we more desire? which we more delight in, the things of time and sense, or the things which are invisible and eternal? — — — I ask not, Which of the two engages more of our time? for our social and civil duties require a great deal of our time: and God himself permits us to labour six days, and to reserve the seventh only for him. But the question is, On which of the two is our heart fixed? Which do we mainly affect, the things of this, or of the future world? If only we mark, which of the two chiefly engages our thoughts, when our minds are free to fix upon the things which are most interesting to us, we shall then see the real bias of our minds, and our true character as before God — — — God has expressly warned us, that “if we love the world, the love of the Father is not in us;” and therefore we are assured beyond all doubt that the lovers of this present world are justly placed among those to whom the declaration in our text pre-eminently pertains.]

  2.      The unbelieving—

[“If ye believe not that I am he, ye shall die in your sins.” Now there is as great a difference between the believer and the unbeliever, as between those who are of this world, and those who are of God. Only see the conduct of believers, and the matter will be as clear as the light itself. The true believer is humbled for his sins, and, under a consciousness of his utter inability ever to reconcile himself to God, he flees to Christ, and lays hold on him, and relies wholly upon his meritorious blood and righteousness, and glories in him as all his salvation and all his desire. The unbeliever, on the contrary, neglects him, and seeks for himself some other ground of hope, if not openly and professedly, yet in the real feelings and dispositions of his soul.

Now it is easy to ascertain, whether from day to day we are bewailing our sinfulness and fleeing to Christ for refuge, as to the hope that is set before us; or whether we be resting satisfied with some attainments of our own, and only complimenting Jesus with the name of Saviour, without labouring to obtain an interest in him, and cleaving to him with our whole hearts. The exercises of our soul this very day will suffice to shew us, in a great measure, to which of these classes we belong: and whether we be not of those who shall “die in their sins, and never be with Christ where he is.” Beyond all doubt, the unbelieving soul will be excluded from his presence, and never be suffered to taste of his saving benefits.]

Does this appear uncharitable? Then let me remind you, that it is the declaration, not of a fallible man, but of our Lord himself; and let me set before you,

  II.      The grounds and reasons of it—

It were quite sufficient that our Lord has declared it, even though we were not able to account for that which he has spoken: but we may well and satisfactorily account for the exclusion of such persons from the presence of God, and from the felicity of heaven. For,

  1.      There is nothing in heaven suited to their taste—

[What do those persons affect as their supreme happiness on earth? Do they say with the Psalmist, “Who will shew us any good? Lord, lift thou up the light of thy countenance upon us.” No: they desire nothing beyond the things of time and sense. Some indeed affect only carnal, whilst others delight themselves chiefly in intellectual, pursuits: but still the objects of their desire belong to this world only; and there is no scope for the enjoyment or pursuit of them in heaven. Here a man may have sensual gratifications of various kinds. But feasting, and dancing, and music, and all the other things which are here considered as sources of happiness, terminate with this life: and the man who derives all his satisfaction from them, will find nothing in heaven to please his appetite. And on this very account heaven would be no heaven to him, but only like a prison, where nothing palatable, nothing desirable was afforded to the unhappy tenant. He would be altogether out of his element: and what would be happiness to others, would be misery to him.]

  2.      They have an utter incapacity to enjoy heaven, even if they were admitted there—

[Supposing for a moment, as our Lord says, that, “instead of coming into that sheepfold through the door, they have climbed up some other way,” and obtained by some artifice admission into the assembly of the just; what pleasure could they find either in the company or the employments of heaven? Could they delight themselves in a Holy God, whose purity would appal them, and who could not look upon them but with the utmost abhorrence? Could they find pleasure in the sight of that Saviour, whom they have all their life long despised, and whose very “blood they have trodden under foot” by continuing in sin? Would the presence of the glorified saints and angels be any source of comfort to their minds? With no one of them would they have the slightest possible communion: nor would so much as one of those holy beings admit them into their society. Methinks such persons getting into heaven, would resemble King Uzziah, who went into the temple of God to offer incense: the priests, filled with disgust at his leprous state, “thrust him out thence; yea, he himself also hasted to go out:” so little did the sanctuary of the Most High God become him, and so little would their intrusion prove a source of happiness to them.

But neither would they find any comfort in the employments of heaven. Never having obtained favour with God, or an interest in the Saviour’s merits, they could never join in the songs of praise which are offered there continually by the whole assembly of the redeemed. Nay, as in a concert here on earth, a man unskilled in music, with an inharmonious voice, and an instrument untuned, would, by his efforts to join the choir, only disturb the harmony of the whole, so it would be with them in heaven, where their every note would produce the most hateful discord, and their odious deformity create one universal feeling of disgust.]

  3.      They are excluded from heaven by an absolute and irreversible decree—

[Persons are not the subjects of God’s reprobation: characters are. When St. Peter says, that “some stumble at the word, being disobedient, whereunto they were appointed,” the meaning is, not, that they were appointed to stumble or to disobey, but that God had appointed, that they who would not obey the word, should find it a stumbling-block to them; and that they who would not make it “a savour of life, should find it to be a savour unto deathk.” Now God has ordained that “the unrighteous shall not inherit the kingdom of God:” and that into heaven “nothing shall enter that defilethm.” In particular he has declared, that even the friendship of the world is incompatible with love to him, and that he who believeth not in Christ, shall perish everlastinglyo. Now I ask, Will God reverse these decrees for us? Will he act contrary to his word for us? “Is he a man, that he should lie, or the Son of man, that he should repent? Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good?” Know then, that “if ye live after the flesh, ye shall dieq;” and to hope for heaven in a carnal and unconverted state is only to deceive your own souls.]

  Let me then REQUEST of you two things:

  1.      Inquire what measure of preparation you have for the enjoyment of heaven?

[There is “a meetness for the inheritance of the saints in light.” There is a preparation of heart for it, without which heaven would be no heaven to you. An ignorant clown would find no pleasure in the conversation of men of science, or in the polished society of courtiers. He would soon wish to leave such scenes, and to return to the company that was better suited to his habits, and intelligence. Now in heaven there is one continued effusion of praise from every soul around the throne. Saints and angels join in one general chorus of praise and thanksgiving to God and to the Lamb. Inquire then whether you have learned that song? Inquire whether you have yet tuned your harps, that you may bear your part in that concert? If you have not yet learned to play the higher parts of praise and thanksgiving, can you at least sound the lower notes of humiliation and contrition? Nor think it hard to be put on this inquiry. It is not your minister, but an inspired Apostle, that calls for it at your hands: “Examine yourselves, whether ye be in the faith: prove your own selves. Know ye not your own selves, how that Jesus Christ is in you except ye be reprobate?” Examine carefully whether the things of this world or the felicity of heaven be the higher in your esteem, and the object of your more diligent pursuit? You can easily ascertain your proficiency in earthly things: search then and see whether ye be growing daily in grace, and in a conformity to the Divine image? This inquiry will be made at last by the heart-searching God; and his sentence will be passed upon you in perfect accordance with your real state. I entreat you therefore to “judge yourselves” now, whilst “space is given you for repentance,” that you may not be judged of the Lord, when your state will be irremediable and final.]

  2.      Let the testimony of your conscience produce in you its appropriate effects—

[If conscience bear witness that you have lived to yourselves and to the world instead of living for God and for eternity, begin without delay to implore mercy at the hands of God, and to seek that renovation of heart and life, without which you cannot be saved. Withdraw yourselves from “the world which lieth in wickedness,” and give up yourselves to Christ as his redeemed people: and let it henceforth be your daily labour to flee from the wrath to come, and to lay hold on eternal life — — —

But if you can call God to record, that, notwithstanding your many defects, you do indeed set your affections on things above rather than on the things of time and sense, then, rejoice and bless God for the work which he has wrought in your hearts; and look to him to “perfect in you the good work he has begun.” To you, beloved, I will reverse the text, and say, “Where Christ is, there shall ye be also.” In fact, he has promised, that “where he is, there shall also his servants be.” He has actually “gone before, in order to prepare a place for you; and he will shortly come and take you to himself, that you may be with him for ever.” In his intercessory prayer, he declared this to be his fixed purpose: “Father, I will, that they whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me.” Look forward then to that blessed period, when you will be no longer at a distance from him, but enjoy his presence, and inherit his glory, for evermore.]

MDCLII

DANGER OF REJECTING CHRIST

             John 8:24.

If ye believe not that I am He, ye shall die in your sins.

THE necessity of faith in Christ, in order to salvation, is not to be considered as a mere arbitrary appointment: it arises out of the very state into which mankind are fallen: a state in which it would be impossible for them to enjoy God, even if they were admitted into his immediate presence. They are at present laden and defiled with sin; and could derive no comfort from the sight of a holy God. Their iniquities would for ever render them odious in his eyes, and him terrible in theirs. They must be cleansed from their sins, before they can hold any communion with him as a Father and a Friend. But they can never wash away their own sins; nor find any other means of expiation besides that which God has ordained, even the blood of his only dear Son. Nor is there any way in which they can be interested in Christ, but by believing in him. Here then we see, that, independent of any particular command respecting it, there is a necessity for faith in Christ, if ever we would be saved at all. For we cannot go to heaven with our sins upon us: and they cannot be removed, but by an atonement: and there is no atonement capable of removing them, but that of Christ; nor any means of being interested in his atonement but by faith.

That we may see this truth in its just light, we will go back to the preceding chapter. Our Lord had told his unbelieving hearers, that he should soon be withdrawn from them; and that, in consequence of their rejecting the light, “they would never be able to come where he was.” They, not able to comprehend his meaning, supposed that he intended “to go among the Gentiles:” whither they, on account of their religion, could not follow himb. The next day he renewed to them the same solemn warning; saying, “I go my way; and ye shall seek me, and shall die in your sins. Whither I go, ye cannot come.” On this, instead of humbly inquiring into his meaning, they scoffingly and impiously asked, “Will he kill himself? because he saith, Whither I go, ye cannot comed.” ‘No,’ says our Lord, ‘your sins will be a very sufficient barrier to keep you from me. You are altogether, in every disposition of your hearts, directly contrary to me: and in this state you will be left till death: and so dying, it will be impossible you should ever come where I am going, that is, into the beatific presence of my Father: “Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am He, ye shall die in your sins.’ ”

Now, this solemn warning is as applicable to us as to those to whom it was more immediately delivered: and, that we may not slight it as they did, I will proceed to shew,

  I.      What is comprehended in the faith here spoken of—

At first sight, it appears as if nothing more were required than to acknowledge Jesus as the promised Messiah; and that, consequently, all who bear his name may be considered as possessed of the faith here spoken of. But if we go back to the time of our blessed Lord, we shall see that the faith, of which he spake, comprehended,

  1.      A full persuasion of his Messiahship—

[This was necessary then: and it is no less necessary now. And we greatly mistake, if we think this a common attainment amongst those who call themselves Christians. The generality have no better reasons for believing Jesus to be the Messiah, than the Mahomedans have for their faith in that arch-impostor. I mean not however to say, that every Christian must have studied this point so accurately as to be able to answer all the objections of infidels: but, so far as to be able to “give a reason of the hope that is in him,” and to justify the reliance which he places on the Saviour, every true believer should have studied the point, and made up his mind upon it. Circumstances, I grant, may have been so unfavourable to the attainment of this knowledge that a person’s views may be very indistinct: but, where these have not been such as to preclude a reasonable hope of his acquiring this necessary information, a want of it may well cause him to doubt whether he has ever possessed any true faith at all.]

  2.      A cordial acceptance of him under that character—

[A speculative assent to the mere abstract truth of his Messiahship was never such a faith as he approved. Many there were who could not resist the evidence of his miracles, who yet were regarded by him as no better than aliens, in whom he could place no confidence. To exercise faith aright, we must receive him in all his offices: we must view him as that Prophet, whom God has sent by his word and Spirit to enlighten us: and as that Great High-Priest, who has made atonement for us, and now intercedeth for us within the vail: and as that King also, who is to reign over us, and to have “every thought of our hearts brought into captivity” to his holy will. Here, then, the subject before us opens to our view. Faith is not a speculative assent; but a practical affiance, that leads us to the Saviour for every thing that we stand in need of, for “wisdom, for righteousness, for sanctification, and for complete redemption.” Then only do we truly believe, when we can say with the Apostle Paul, “The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.”]

  3.      An entire devotion to him, as his disciples—

[This our Lord expressly required of all his followers: “If any man will be my Disciple, let him deny himself, and take up his cross daily, and follow me.” Nay, he required that this should be done in defiance of the whole world. He declared, that if any man hated not his father and mother, yea, and his own life also, in comparison of him, he could not be his Disciple. Now, all this is essential to true faith. Whatever was requisite in those days, is requisite still. A man must be wholly given up to Christ; having no will but his; and no object, but to advance his glory. If we have true faith, we shall “henceforth live no more to ourselves, but unto Him who died for us and rose again.”]

Nothing less than this will constitute a living faith: and our Lord’s assertion in relation to it clearly marks,

  II.      The importance of it to our eternal welfare—

To “die in our sins” is a most fearful doom—

[The man, so dying, goes into the presence of his God with all his sins upon him; with those of early childhood, and those of inconsiderate youth, and those of maturer manhood, yea, and those committed even to the very hour of his departure hence. Alas! what a catalogue is here! a mass numerous and heavy as the sands upon the sea-shore! And for every distinct offence must the soul receive an appropriate recompence at the hands of God. O! who can conceive the anguish of the soul at the instant of its appearance at the tribunal of its Judge! With what horror must it shrink back, to hide itself, if it were possible, under rocks and mountains! And now, when challenged by his God, how mute is he, who once would vindicate himself with such assured confidence! Not for one action of his whole life can he now offer any excuse, nor urge any reason why he should not be consigned to the bottomless abyss in hell. Thither, therefore, is he cast, with all his sins upon him; nor carries he with him so much as a ray of hope to cheer those regions of darkness and despair. Now he knows, what once he was so averse to believe, what “a fearful thing it is to fall into the hands of the Living God.” Such is the doom that awaits the whole unbelieving world: “They drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and they are tormented with fire and brimstone, in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night.”]

And this must be the doom of all who believe not in Christ—

[Our Lord has assured us of it: yea, he has repeated it again and again. And wherefore has he so solemnly affirmed it? Was he disposed to create unnecessary alarm? or did he feel any pleasure in denouncing woes? No: it was from love he spake: he desired the salvation of his hearers; and, therefore, whilst he encouraged them with words of grace, speaking to them with a wisdom and a tenderness that “never man spake,” he warned them of the consequences of rejecting his gracious invitations. Let it not, then, be thought unkind in us, if we also, “knowing the terrors of the Lord, persuade men.” It is not to excite unnecessary fears that we thus speak, but to avert the judgments that are impending over your heads. We would not willingly grieve you; but we dare not “prophesy unto you smooth things; we dare not prophesy deceits.” Our God has told us, that, “if we forbear to sound the trumpet of alarm, our own souls must perish.” Nor will you be at all benefited: for “you will die in your iniquities; and your blood will be required at our hands.” If you doubt the truth of what we affirm, look at the frequent appeals which God makes to yourselves — — — look at the parable of the Rich Man and Lazarus. The Rich Man believed not in Christ, nor gave himself up to him: and when he died, “he died in his sins:” and the next that you hear of him is, that he was “in hell, lifting up his eyes in torments.” His five brethren, who inherited his wealth, were following his steps; never dreaming whither he was gone, or whither they themselves were hastening. The man in torments earnestly entreated that one might be sent from the dead, to warn his surviving brethren of the certain issue of their course. But that favour could not be granted. They had Moses and the prophets: and, if they would not receive their testimony, no other would be given them. So then you may see the certain consequence of unbelief: and, if you will not credit the testimony of the Lord Jesus, nothing remains for you, but to feel to all eternity what you cannot now be prevailed upon to believe and shun.]

  Permit me now to RECOMMEND to you,

  1.      An inquiry into your state, in relation to this matter—

[Do not take it for granted that you are believers in Christ. The Jews thought that they believed Moses, whilst they were acting in direct opposition to his words. And, as they deceived themselves, so do ye, whilst you imagine that you can be saved in any way but that of a total surrender of yourselves to Christ. You must be Christ’s now, if you would be his hereafter: and if you will not give yourselves up to him, you must “die in your sins.” I know how averse we are to believe this. Of the thousands that die around us daily, we never entertain a thought whether they died in their sins or not? It seems to us a matter of course, that a person dying goes to a state of happiness: and if a doubt were expressed in relation to the happiness of any one connected with us, we should resent it as the grossest insult. But, I pray you, brethren, whatever charity ye exercise towards others, be careful not to deceive yourselves. Others you may well “leave to their own Master:” but respecting yourselves let no doubt be suffered to remain. Call to mind the description we have before given of a saving faith, and examine yourselves by it. This is the advice of the Apostle Paul: “Examine yourselves whether ye be in the faith; prove your own selves.” Let your state be ever so good, you can suffer no loss by self-examination: the gold sustains no injury by being tried by the touchstone: nor can ye, if true believers, by the strictest scrutiny. I entreat you, therefore, to “prove your own selves: so shall you have rejoicing in yourselves alone, and not in the delusive testimony of others.”]

  2.      A consideration of the doom that awaits the unbelieving soul—

[Doubtless, such a consideration must be painful. But yet, how much better were it to reflect on that doom, whilst by timely penitence it may be averted, than to sustain it through the endless ages of eternity. Reflect, I pray you, what it is to die in your sins? Think what your state would have been at this very hour, if you, by disease or accident, had been taken unprepared into the presence of your God? Ask yourselves, Whether at this moment you have any scriptural ground to believe that your sins have been blotted out; and that, if you were removed hence this very night, your transition would be from a world of vanity to a world of bliss? Think of the unhappy souls that are now gone beyond the reach of mercy; the hearers of our Lord, for instance, who would not regard his warnings, but turned them into ridicule: Would they, think ye, make light of such warnings now, if for a few short hours they could be restored to your state? Ah! think how soon their state may become yours! Methinks the very possibility of such an event is enough to make you tremble. “To-day, then, whilst it is called to-day, harden not your hearts, lest you provoke God to swear, in his wrath, that you shall never enter into his rest.”]

  3.      An attention to the blessed truth which our text implies—

[When our Lord says, “If ye believe not that I am He, ye shall die in your sins,” who does not see what a glorious promise is implied in it; that, if we do believe in him, we shall not die in our sins? Yes, this blessed truth is declared throughout the whole Scriptures. Hear what the Apostle said to the jailor. Under a dread of God’s wrath, the convinced sinner cried, “Sirs, what must I do to be saved?” and the answer which the Apostle gave was clear and full: “Believe in the Lord Jesus Christ; and thou shalt be saved.” The same say I to you: “Be it known unto you, men and brethren, that through the Lord Jesus Christ is preached unto you the remission of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Mosesq.” O! it is a blessed truth, that “there is no condemnation to them that are in Christ Jesus!” Their iniquities are blotted out, as “a morning clouds:” they stand before God “without spot or blemish;” “nor does God himself behold any iniquity in themu.” Believe, then, in Christ, and “live unto him; so, whether living or dying, ye shall be the Lord’s.”]

MDCLIII

THE LIBERTY WHICH CHRIST GIVES HIS PEOPLE

             John 8:36.

If the Son therefore shall make you free, ye shall be free indeed.

WE are exceedingly backward to acknowledge our true state and condition. In consequence of this we disregard the remedy provided for us, and deprive ourselves of all the blessings of salvation. Nevertheless our gracious Saviour endures us with much long-suffering, and repeats to us the overtures of love and mercy. Thus he acted towards those who denied their need of freedom: thus also he addresses himself to us at this time.

It will be profitable for us to consider—

  I.      In what respects we are in bondage—

We of this nation may justly boast of our civil freedom; but we are, like all the rest of our species, under spiritual bondage.

  1.      Under the curse of the law—

[The law of God requires perfect and perpetual obedience. It denounces also a curse against us for every transgression. Its precepts have been violated by us in ten thousand instancesc. We all therefore, without exception, are obnoxious to its curse. This may well be considered as a state of wretched bondage.]

  2.      Under the power of sin—

[Sin has infected all the members of our body, and the faculties of our soul. What can be conceived to argue a state of slavery so much as thisf? This construction is so obvious, that no Christian can doubt respecting it. The church of old confessed her iniquities to have been a sore bondageh, and St. Paul himself could find no better image whereby to express the evil and bitterness of his indwelling corruptions.]

  3.      Under the tyranny of Satan—

[The influence of Satan over us is often denied and ridiculed; but the wickedness of men is ascribed in Scripture to his agency, and every impenitent sinner is expressly said to be in bondage to himl.]

  4.      Under the fear of death—

[Many will shew a contempt for death on a field of battle, but all fear it in its more gradual approaches. Hence even the bravest are averse to meditate on death and judgment. This is declared to be a state of wretched bondage.]

Surely the Egyptian or Chaldean yoke was light in comparison of this; yet all may obtain a release from this yoke.

  II.      How we may be delivered from it—

Vain are all attempts to liberate ourselves by our own strength—

[We cannot make satisfaction for one single breach of the law. To do this were beyond the power of the highest archangel. Nothing but the blood of Christ can ever atone for sin. We cannot by any means renew and sanctify our own hearts. There is not in us a sufficiency even to think a good thought. Our inclination and ability to do good can come from God alonep. It is not in the power of fallen man to resist the assaults of Satan. There is provided for us armour of a heavenly temper, and in that alone can any man hope to obtain the victory. We are no less unable of ourselves to disarm death of its sting. In spite of all our efforts its terrors will appal the stoutest heart.]

But “the Son” of God is able and willing to deliver us—

[Christ, as “the Son,” is heir and Lord of all things. The very intent for which he came into the world was to give us libertys. He has paid down his own life as the price of our redemption, and therefore may claim us as “his purchased possession.” He is also commissioned to liberate us by his power. All fulness resides in him for this very purposex; nor will he withhold this blessing from any believing soul.]

Unspeakably blessed are they to whom this blessing is vouchsafed—

  III.      What glorious liberty we may obtain—

The liberty which sinners enjoy is merely ideal; but that which Christ will give, is real and substantial.

  1.      He will free us from all our bondage—

[The law shall never be suffered to execute its curse upon us: Christ gave himself up as our surety, on purpose to redeem us from itb: it shall have no more power over us than a dead man over the wife that survives him. Sin also shall be cast down from the throne which it has erected within us; nor, though it may renew its assaults, shall it ever regain its dominion. Christ will never suffer this great end of his death to be frustratede. Satan himself too shall yield to the all-conquering arm of Jesus, and flee from the face of the very meanest of his saints;g Nor shall death appear any longer formidable as an enemy; it shall be accounted our gain, and numbered amongst our treasures.]

  2.      He will introduce us to a state of perfect freedom—

[There is “a glorious liberty into which God’s children shall be brought.” Christ will pour into their hearts a spirit of adoption, and admit them to the most intimate fellowship with himselfl. The most difficult duties also he will render pleasant to their souls; nor will he confine his blessings to this present life. To all eternity shall his redeemed delight themselves in him: their capacity of enjoyment shall be inconceivably enlarged; and every power be freely exercised in its proper functions.]

  INFERENCES—

  1.      How glorious a Saviour is Jesus Christ!

[There is no bond-slave whom he will not liberate. He offers too this liberty “without money, and without price.” He even esteems himself glorified in conferring it upon us. Let us all admire and adore his goodness, and by faith apply to him for this perfect freedom.]

  2.      How just will be the condemnation of those that perish!

[None ever perish but through their own fault; their condemnation is the consequence of their obstinate attachment to the bonds in which they are held. O that men would reflect how they will one day condemn themselves! Let it be remembered that such offers of mercy will never be made to us in the eternal world. This is a day of grace; but there will come a day of vengeanceo. Let every one then lay the blame where it is justly due, and follow without delay the salutary advice of David—]

MDCLIV

THE TRUE CHILDREN OF ABRAHAM

             John 8:39.

If ye were Abraham’s children, ye would do the works of Abraham.

THERE is in men an extreme readiness to deceive themselves in reference to their state before God. Any delusion, however absurd, shall serve them for a ground of hope; and they will cling to it with as much confidence as if it were an express declaration of God himself. The Jews conceived that the mere circumstance of their descent from Abraham was sufficient to justify their expectation of the Divine favour, at the very time that they were living in all manner of iniquity. John the Baptist expostulated with them upon this head: “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.” St. Paul also warned them, that “all were not Israel who were of Israel; neither, because they were all the seed of Abraham, were they therefore, in a higher and more refined sense, his children.” No: “if they were Abraham’s children, in this sense,” they, as our blessed Lord here told his persecutors, would do the works of Abraham. Here we have a test whereby our spiritual relation to Abraham may be ascertained: and we shall do well to consider it,

  I.      For the informing of our judgment—

The more we enter into the true import of this declaration, the more shall we be convinced that it contains,

  1.      A reasonable test—

[There are enthusiasts in the world who will persuade themselves that they are the Lord’s people, because they have had a revelation of it from heaven, or a dream whereby it has been made known to them; or, because they have had some portion of the Holy Scriptures applied to their souls in so forcible a manner as to convince them that the testimony came to them from God himself. But all this is a mere delusion. I say not that God may not reveal to any man whatsoever he pleases: but I do say, that we have no reason whatever to expect that God will make known to us, by revelation, any thing which, without such a miraculous interference, may be easily and safely deduced from his blessed word. He has told us, that “a tree is to be known by its fruits;” and that the same means whereby we ascertain the quality of what is natural, must be used for the discovering of what is spiritual; or, in other words, that men are to be known and judged by the fruits which display themselves in their lives. This we all acknowledge to be reasonable, in forming our estimate of a tree; and it is no less so as a test for discovering the state and quality of our souls.]

  2.      An impartial test—

[There is no man whatever who may not here find a glass in which to behold his own face. The old, the young, the rich, the poor, the learned, the unlearned, may all judge themselves by this test. Of course, some allowance must be made for the different capacities of men, and the different opportunities which they have enjoyed of serving God. We do not expect the same degree of improvement from one who has possessed but two talents, which we look for from him who has had ten talents committed to his care. “From him to whom God has committed much, he will expect the more.” But, making due allowance for these circumstances, every child of man may apply to himself this test, and may form, by means of it, a just estimate of his real character.]

  3.      A certain test—

[We are assured, by our Lord himself, that “a good tree cannot bring forth corrupt fruit, nor can a bad tree bring forth good fruit.” There is but one principle in the world that will sanctify the soul, and that is faith. And this principle, if genuine, cannot but be productive of universal holiness. Hence we may lay it down as an infallible rule: “By this, the children of God are manifest, and the children of the devil: he that doeth not righteousness, is not of God.”]

Now, then, let us adopt this test,

  II.      For the trying of our state—

Of course, our first endeavour must be to learn what were Abraham’s works; for, till we have ascertained that point, we cannot institute a comparison between him and us, or learn with any accuracy how far we resemble him. Now, our Lord complained of his hearers, that, instead of believing his word and obeying his voice, they sought to kill him: “Now ye seek to kill me, a man that hath told you the truth which I have heard of God. THIS DID NOT ABRAHAM.” No:

Abraham believed all that God revealed to him, and obeyed all that God commanded him—

[God revealed to him, that he should have, by Sarah, a son, from whom should proceed a progeny numerous as the stars of heaven and as the sands upon the sea-shore; and, finally, a seed, in whom all the nations of the earth should be blessed. But no less than five-and-twenty years did he wait for this promised seed; even till, according to the course of nature, he could not have a child; he being one hundred years old, and Sarah ninety. But did his faith fail him? No: “he never once staggered at the promise through unbelief;” but against hope, he believed in hope; “being fully persuaded, that what God had promised, he was able also to perform.”

At the same time that this revelation was given him, a command was also issued, that he should “leave his country, and his kindred, and his father’s house; and go to a land which should in due season be pointed out to him:” and without hesitation did he yield obedience to this strange mandatee. Another more remarkable command was given him afterward, even to take this very child of promise, and offer him up for a burnt-offering on a mountain that should be pointed out to him. Instantly, without so much as communicating with his wife upon the subject, he took the lad, and prosecuted his journey with him, for the space of three days, to the place appointed; and there proceeded to offer him up, in the way that had been enjoined. Here was another act of obedience that never had its parallel since the foundation of the world.]

Now, then, see whether you do these works of Abraham—

[Of course, we have not ourselves received either the same revelations or the same commands. But we may see whether we have the same principle of faith as he, and whether it operate to produce the like obedience. To us is that Promised Seed revealed; and we are told to look for all blessings from him. Yes, Christ is that Promised Seed, in whom alone can any child of man obtain the blessings of salvation. Are we then going to him, and relying on him, and receiving from him all that we need for the salvation of our souls? Are we looking to him daily, and to him alone, for “wisdom, and righteousness, and sanctification, and complete redemption?” O! inquire whether you are thus living a life of faith on the Son of God, as having loved you, and given himself for you — — —

Then see, whether, in compliance with God’s command, you have come out from the ungodly world, and set out upon a journey towards that land, that good land flowing with milk and honey, which, however, you never have seen, nor can see till your pilgrimage shall have come to a close. And are you, in your way thither, sacrificing to God your dearest interests and most darling lusts? Say, do you take your very Isaac, and sacrifice him with your own hand? This will shew you whose children you are: for none but a child of Abraham can ever so resemble that father of the faithful: whilst it is equally certain that “every child of his will thus walk in his steps.”]

  APPLICATION—

  1.      Make use then, I pray you, of this test, for the ascertaining of your state—

[You are not Christians because you were born of Christian parents, and have been educated in the Christian faith. True Christianity is seated in the heart, and displays itself in the life — — — And remember, there is no medium between children of God and children of the wicked one: so that, if it cannot be said with truth that God is your Father, it must be said, “Ye are of your father the devili:” and with him must you take your portion, even “with him, whose ye are, and whom ye serve.” I pray you, then, “examine yourselves, whether ye be in the faith; and prove your own selves” with the utmost diligence; lest, while ye call yourselves Abraham’s children, and hope to “sit down with him for ever in the kingdom of your God,” you be disclaimed by him at the last, and be “thrust out of the mansion” where he dwells, and where no unclean thing can ever enter.]

  2.      And use also this example as a stimulus to your exertions—

[See the heights to which your father Abraham attained; and strive, to the utmost of your power, not to come short of them — — —]

MDCLV

LOVE TO CHRIST A TEST OF OUR RELATION TO GOD

             John 8:42.

Jesus said unto them, If God were your Father, ye would love me.

IF experience did not convince us, we could scarcely believe that presumption should be so rooted in the heart of man as we find it is. That it should exist, not only without any grounds, but in opposition to the strongest possible evidence, and be held fast with a pertinacity which nothing can shake, is truly surprising. Yet so it is: men believe that God is their Father, though not one feature of his image is found upon them, and their resemblance to Satan is complete. The Jews accounted themselves children of God merely because of their carnal descent from Abraham, his friend: and when our Lord endeavoured to shew them, from their works, that they could have no spiritual relation either to Abraham or to God, they could not so much as understand his words; so strange and incomprehensible did his distinctions appear. But, as he had just before shewn them that their works disproved their relation to Abraham, so now he appeals to their works as undeniable evidences that they were not children of God; “If God were your Father, ye would love me.”

In discoursing on these words, we shall,

  I.      Consider the test here proposed—

Our Lord is proving that his obstinate opponents neither were, nor could be, children of God: and he gives them a test whereby they may try themselves. Now this test was the most easy, and most certain, that could be imagined: for if they were children of God,

  1.      They would have in themselves a disposition to love—

[God is love; and all his children bear his image, especially in this particular. However vile they may have been in their unregenerate state, “living in malice and envy, hateful and hating one another,” by regeneration their evil dispositions are mortified, and a spirit of humility and love becomes the governing principle of their souls. This change is universal: it is the leading feature by which every child of God is known. The want of it, whatever else we may possess, infallibly proves us children of the wicked one. “Though we should know all the mysteries of our holy religion, and have a faith that can remove mountains, and give all our goods to feed the poor, and even give our bodies to be burnt for Christ, if we had not the principle of love in our hearts, we should be only as sounding brass and tinkling cymbals.”]

  2.      They would find in Christ whatever was suited to conciliate their regard—

[This our Lord particularly specifies. He had “proceeded and come forth from God,” in a way in which no creature ever had. He was the Messenger of the Lord of Hosts: he had not come of his own mind, like the false prophets, but was sent from God; as his credentials abundantly testified. Nor was he doing his own will, but the will of Him that sent him: nor did he seek his own glory, but the glory of Him that sent him. Seeing then that he was the Father’s Messenger to them; that he was come not only to reveal the way of salvation to them, but to obtain salvation for them, by bearing their sins in his own body on the tree; seeing that in the prosecution of this work he had displayed such unerring wisdom, such indefatigable diligence, such invincible patience, such almighty power, and such unbounded love; could they do otherwise than love him, if they were children of God? Could they be blind to so much excellence, and insensible of so much kindness, if God were their Father? Impossible. It could not be that God should leave his own children so much under the power of the devil, as to reject the mercy he had prepared for them, and destroy the Messenger whom he had sent to redeem them.]

That we may see more clearly the suitableness of this test, we will,

  II.      Compare it with other tests which men devise for themselves—

Every man has some ground on which he builds his hopes, and some test whereby he tries his title to heaven. This test varies according to the attainments which each person has made, or thinks he has made, in religion; every one fixing his own standard, and so drawing the line as to include himself within the number of God’s elect. They are children of God, because,

  1.      They have committed no gross sin—

[Be it so: they have kept within the bounds which the world prescribes for our moral and religious conduct: but is this sufficient to prove them children of God? Yea, rather, does not the complacency which they feel in consequence of this partial obedience prove them indisputably to be children of the devil? What is, in fact, the language of their hearts? Is it not this? ‘It is needless to love and serve God: to obey his law is quite superfluous: all that we need to do, is, to abstain from gross sin: if we do that, we need not alarm ourselves about the displeasure of God: we are in no danger of perishing: we need not trouble ourselves about a Saviour: we have all the righteousness that God requires, and may look forward with confidence to our final acceptance with him.’ Yes, this, I say, is the language of their hearts: and I leave you to judge how far such a state of mind can be an evidence of their being children of God. In truth, all the gross sins that they could possibly commit would not more clearly prove them children of the devil, than this impiety: the weight and number of their sins indeed might be increased; but, as a test, nothing can be more decisive of their state, than such vain confidence as this.]

  2.      They approve of the doctrines of the Gospel—

[It matters little what doctrines we embrace, unless they operate to the renovation of our souls. Our Lord intimates that many will express a considerable degree of zeal in his cause, preaching his Gospel, and casting out devils in his name, who yet will be rejected by him at last, because they did not experience any sanctifying efficacy from his Gospel; “their saying, Lord, Lord, will not avail them any thing, because they did not the will of his heavenly Father.” Indeed a knowledge of the Gospel tends rather to aggravate the guilt of those who do not practically embrace it; because they sin against greater light, and against the convictions of their own conscience. The Jews were filled with zeal for the law of Moses, and were ready to put our Lord to death for supposed violations of it: but were they therefore children of God? No: though they pretended such high respect for the law, they did not themselves keep the law, as our Lord told them; and that very law would condemn them in the last day. It is plain therefore that an assent to any system of divine truth can never be an adequate test of our relation to God.]

  3.      They have experienced a change both in their views and conduct—

[This comes to nearly the same point as the two preceding: for the circumstance of our having formerly been more erroneous in our views, or more vicious in our conduct, can never make us right, if we stop short of that change which God requires. It is true that a reformation of our life seems to manifest the operation of divine grace, and in that view to sanction a confidence that we are children of God: but Herod still continued a child of the devil, notwithstanding, in compliance with John’s admonitions, “he did many things.” The stony-ground hearers are represented as experiencing a great and joyful change; and the thorny-ground hearers even bring forth fruit, and continue to do so to their dying hour; yet neither the one nor the other are acknowledged by God as his children, because they “bring not forth fruit unto perfection.”]

  4.      But view, in opposition to all these tests, the one which our Lord proposed to the Jews—

[That is perfect and complete; and will decide the point beyond all possibility of mistake. Let it only be clearly ascertained that we love Christ, and our relation to God will be unquestionable: for though it may be said, that the love of Christ is not of itself a performance of all our duty; yet it must be said, on the other hand, that it is a principle which will yield universal obedience: nor is it possible to have a true love to Christ in our hearts without loving, and longing to fulfil, the whole will of God. Whilst therefore the tests which men adopt for themselves are universally defective and fallacious, this is perfectly adequate to the end proposed: for no man can be a child of God who cannot abide that test; nor can any man be a child of Satan, if the love of Christ be found in his heart.]

Let us then proceed to,

  III.      Try ourselves by it—

The inquiry is simple: Do we love,

  1.      His person?

“To them that believe, he is precious;” “fairer than ten thousand, and altogether lovely.” Is he so to us? Have “we beheld his glory, the glory as of the only-begotten of the Father?” Have we seen him to be “the brightness of his Father’s glory, and the express image of his person?” Have we seen concentered in him all divine and human excellence, so as to be constrained to say, “Who is like unto Thee?” And do we “account all things but dung for the excellency of the knowledge of him?” If we love him aright, our love to him must infinitely exceed all creature-attachment: life itself must have lost its value, in comparison of his will and his glory. To say, “My beloved is mine, and I am his,” must be the summit of our ambition, more in our estimation than ten thousand worlds. Inquire then whether this be indeed the habit of your minds? The splendour of the sun eclipses the feebler radiance of the stars: and in like manner will the glory of the Sun of Righteousness, if it be indeed beheld by us, cause all sublunary glory to vanish from before our eyes.]

  2.      His ways?

[“He that hath my commandments, and keepeth them, he it is that loveth me,” saith our Lord himself. We know how strongly even creature-affection will operate to make us consult the wishes, and perform the will, of the object beloved: and the love of Christ will assuredly operate in the same manner: it will “constrain us to live, not to ourselves, but unto Him who died for us and rose again.” His commandments, whatever self-denial they may require, will never appear grievous; but we shall account his service to be perfect freedom. In proportion as “God enlarges our hearts,” it will be our delight to “run the way of his commandments.” How is it then with us in this respect? Are we panting after higher degrees of holiness, and labouring with augmented diligence to do whatsoever will be pleasing in his sight? Are we “forgetting what is behind, and reaching forward to that which is before,” accounting nothing attained whilst any thing remains to be attained, and longing to “stand perfect and complete in all the will of God?” This, this is the fruit of love: and if we say that we love Christ whilst we are strangers to this frame, “we are liars, and the truth is not in us.”]

  3.      His salvation?

[It cannot fail but that, if we love Christ, we must love that glorious plan of salvation which he has revealed to us, “and glory above all things in the cross of Christ:” there will appear a suitableness in it, a perfect correspondence with all our wants and necessities. The atonement which Christ has offered for us will be regarded with wonder and admiration, as the most mysterious fruit of divine wisdom, and the most stupendous effort of divine love. The opening made by it for the harmonious exercise and united display of all the divine perfections will fill the soul with rapture, and constrain it to vie with all the hosts of heaven in singing, “Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing: therefore blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.”]

  4.      His glory?

[We shall not be indifferent to this, if we love him in truth: we shall wish that his name may be known, his salvation enjoyed, and his glory be exalted, throughout all the earth. As those who preceded his advent longed for his appearance upon earth, so shall we long for his fuller manifestation to the world, that heaven itself may be brought down to earth, and all the kingdoms of the world be his undivided empire. It will grieve us to see that any of the human race are ignorant of him, and that he is dishonoured by so many of those who enjoy the light of his Gospel: and we shall be praying from our inmost souls, “Thy kingdom come; thy will be done in earth, as it is in heaven.” If we can do any thing for the conversion of Jews or Gentiles, we shall gladly exert ourselves to the utmost; if by any means we may be the honoured instruments of extending his dominion, even though it should be only over the soul of one single individual.

What now does conscience say to these things? Have we indeed the love of Christ in us; and does it extend thus to every thing relating to him, his person, his ways, his salvation, his glory?]

  ADDRESS—

  1.      To those who can stand this test—

[Happy indeed are ye, who, when Christ puts the question to you, “Lovest thou me?” can answer, “Lord, thou knowest all things; thou knowest that I love thee.” Ye assuredly are children of God; and, “if children, then heirs; heirs of God, and joint-heirs with Christ” — — — Yet remember, that your evidence of this relation exists only in proportion as the love of Christ reigns in your souls. If any sin whatever have dominion over you, your evidence is destroyed, or rather, it is evident you are not the Lord’s. This is so strongly asserted by God himself, that we would wish you never for one moment to lose sight of it, lest your presumption be like that of the Jews, and issue, like theirs, in everlasting ruin.]

  2.      To those who are condemned by it—

[These, alas! are the great majority of the Christian world. If the love of self, or the love of the world, had been the test of our relation to God, then would he have had many children amongst us, whose evidence would be clear, and their claim indisputable. But we must stand or fall by another test, even by that proposed by our Lord himself. See then what ye have to do. You have not to fulfil the whole law in order to become children of God; (that were indeed a hopeless case:) but to get the love of Christ in your hearts. And can you feel any backwardness to that? Methinks, the difficulty should be to refrain from loving him. Only think who he is; and what he has done and suffered for you: think what excellencies unite in him, and how great will be the comfort of loving him: think how willing he is to reconcile you to God, and to bring you into the family of heaven. Only believe in him, love him, and give yourselves to him; and all shall yet be well with you, both in time and eternity.]

MDCLVI

UNBELIEF TRACED TO ITS SOURCE

             John 8:46.

If I say the truth, why do ye not believe me?

ONE would reasonably suppose, that if Almighty God were to become a man, and to labour for the instruction of his creatures in a way of daily and familiar intercourse, and were to confirm his testimony by miracles without number, it would be impossible for men to withstand the influence of his word. But the experiment has been made; and men have shewn a degree of perverseness, of which one could scarcely have conceived them capable. Sometimes they would endeavour to justify their opposition, by accusing our Lord Jesus of violating the law of Moses. But they were invariably put to shame; the falsehood and malignity of their charges being exposed by him with unanswerable force and demonstration. It was to opponents of this description that he addressed the words before us: “Which of you convinceth me of sin? And, if I say the truth, why do ye not believe me?”

From these words, I will take occasion to mark,

  I.      The prevalence of unbelief—

Men believed not even our Lord himself—

[He spoke to more advantage than any other person ever did: he spoke with more wisdom: his very enemies were constrained to say, “Never man spake like this man.” He spoke with more authority: in this respect he differed widely from the Scribes and Pharisees, yea, and from Prophets and Apostles too: “Verily, verily, I say unto you,” was with him a common mode of uttering his instructions. He spoke with more grace, so that his adversaries themselves wondered at the gracious words that proceeded from his lips. He confirmed his word with more miracles: for he alone, in the short space of three years, wrought more miracles than ever were wrought, either before or since, from the foundation of the world to the present moment. Moreover, in confirmation of all that he said, he appealed to Moses, whom the Jews themselves professed to venerate, and of whose inspiration they had no doubt. Yet the people would not believe him: though they could not controvert one word that he uttered, yet would they not receive his declarations. The tidings which he brought to them were such as one might have supposed they should receive with all readiness of mind: yet would they not believe him. He declared himself sent from God to be their deliverer from sin and Satan: and he assured them, that if they would believe in him, he would make them “free indeed;” free from the guilt of all their sins; free from the condemnation due to them; free also from the power and dominion of sin; and free to serve their God in newness of heart and life. But still it was all in vain: for they would not believe his testimony in any respect.]

Nor are his servants believed at this day—

[Every faithful servant of Christ bears the same testimony that Christ himself did; and his one object is, to commend Christ to men as the Redeemer of the world. We declare, that men are in a state of bondage; that no man can deliver himself; that Christ is sent of God to be the Saviour of the world; and that “all who believe in him shall be justified from all things.” We cannot work miracles in confirmation of this doctrine: but we can appeal to the miracles by which it was confirmed in the days of Christ and his Apostles. And not only to the Scriptures do we refer, in proof of our declarations, but to the authorized standard of truth contained in the Articles and Homilies of the Established Church. We bring also the very prayers which every member of the Established Church uses from time to time; and we do not hesitate to say, that every doctrine not contained in those formularies is undeserving of any serious regard. Yet will not men believe us, any more than they believed our blessed Lord. They will cry out against us, as introducing new doctrines, though they are so fully maintained by our own Church, and by all the Apostles and Prophets from the foundation of the world. Let a minister preach any self-righteous doctrines subversive of the Gospel, and he will be credited by all: but where the Gospel comes, a division immediately ensues; and, if some receive the word, vast multitudes will be found to reject it.]

To account for this unbelief, I will point out,

  II.      The source from whence it flows—

Men can give no satisfactory reason for it: for they have in their own minds somewhat of a conviction, that what they oppose is true. Hence our Lord said, and we also may adopt his words, “If I say the truth, why do ye not believe me?” The true reason of men’s unbelief is, that they have within them “an evil heart,” from whence it proceeds. In answer to our Lord’s question, then, I will tell you why you do not believe.

  1.      You will not inquire into what you hear—

[Men hear us, as they heard our blessed Lord: but they will not examine whether what they hear agrees with the voice of inspiration, or whether it corresponds with their own experience. We tell them of their guilt: we declare to them their danger: we make known to them the way of salvation: but whether they assent to what they hear, or dissent from it, they alike are sunk in unbelief; because they will not take the pains necessary for investigating the subject, or ascertaining the agreement of our statements with the truth of God. In this the inhabitants of Thessalonica shewed themselves peculiarly defective, whilst the Beræans prosecuted a wiser and better plan: “The Beræans were more noble than those at Thessalonica, in that they searched the Scriptures daily, to see if these things were so: and therefore many of them, it is said, believed.” If men will leave truth unexplored, it is no wonder if they doubt its excellence, or deny its very existence.]

  2.      You are averse to the truth, as far as it comes before you—

[Our Lord’s hearers “believed him not, because he told them the truth.” And so it is now. If we declare to you your undone state, you do not like to hear of it. If we affirm the impossibility of saving yourselves by any thing that you can (In, and the indispensable necessity of looking for salvation through Christ alone, you are offended, and represent us as depreciating good works, and encouraging licentiousness. If we call you to renounce the world, and to give up yourselves to the service of your God, you are displeased, because we would tear you from your idols, and call you to a life which you do not affect. Our Lord tells us, that “the world hated him, because he testified of it that its works were evil.” And this constitutes the peculiar guilt of unbelief; as our Lord has said: “This is the condemnation, that light is come into the world; and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved: but he that doeth truth, cometh to the light, that his works may be made manifest, that they are wrought in God.” We have a striking example of this in the chief priests and elders, who demanded by what authority our Lord drove the buyers and sellers from the temple. He, instead of giving them a direct answer, put a question to them concerning John, desiring them to say, “whether his baptism was from heaven, or of men.” They saw, that if they acknowledged it to be from heaven, he would ask, “Why then did ye not believe him?” and, not choosing to confess the truth, declined answering his question at all. Thus the same dishonesty prevails amongst us: and, even when convinced in our minds respecting the truth of a statement, we refuse to admit its truth, because it militates against our principles or habits.]

  3.      You are determined to hold fast your lusts, which are condemned by it—

[Men love the world, and will hear of nothing that requires them to renounce it. They desire to stand high in the estimation of men, and will not conform to sentiments or habits which will endanger the loss of it. They are often persuaded in their minds that what they hear is true and good; but then they consider how far their adoption of it will interfere with their worldly interests. Among the chief rulers, we are told, many believed on Christ: 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.” And hence our Lord said to his hearers, “How can ye believe, who receive honour one of another, and seek not the honour that cometh from God only?” This is at the root of unbelief, in all instances where much instruction has been given; “Men hate to be reformed; and therefore cast God’s word behind themn.”]

  ADDRESS—

  1.      Those who persuade themselves that they already believe—

[If an assent to the truths of Christianity were real faith, there would be no further room for that complaint which, all the Prophets and Apostles made, “Who hath believed our report? and to whom is the arm of the Lord revealed?” But it is not faith; or, at least, it is only “the faith of devilsp.” Saving faith would bring you to a cordial reception of the Lord Jesus Christ in his proper character, as the Redeemer of men, and the Saviour of the world. The Jews denied that they were in bondage; and so do the generality of men amongst ourselves: and hence they disregarded the offer of a Deliverer, as we also do. But this proved them to be in unbelief: and it proves the same respecting us. I pray you, brethren, deceive not yourselves with the idea that you are believers, whilst your faith is inoperative and unproductive. If your faith do not bring you to Jesus as your only hope; if it do not bring you to him to be made free indeed—free from sin, as well as free from guilt; I declare unto you, that you are yet in unbelief, “you are yet in your sins.” Whilst you imagine that an unproductive assent to the Gospel is saving faith, you deceive your own souls. You may call us Antinomians, for exalting the exclusive efficacy of faith to save the soul: but you are the Antinomians, who maintain your faith to be saving whilst it produces no sanctifying effects upon you.]

  2.      Those who think that they have no occasion for faith—

[It has been said, that his faith cannot be wrong, whose life is in the right. But no man’s life can be right, till he is united unto Christ by faith. He wants that principle which alone can sanctify the soul. But, let our sanctification be ever so perfect, will any man presume to put that in the place of Christ’s atoning sacrifice? Will any man rely on his own merits, rather than on Christ’s obedience unto death? Ah! fatal error! Not even Paul himself could be saved by the works of the law; and therefore he “desired to be found in Christ, not having his own righteousness, but the righteousness which is of God by faith in him.” And in this way must every one of you be saved. You must renounce all dependence on yourselves, and look to the Lord Jesus Christ as your only hope. If you will not believe this, go and try the experiment: go and try by your own righteousness to satisfy the justice of Almighty God; and by your own arm to vanquish all your spiritual enemies. But both the one and the other of these things are impossible to mortal man: and therefore go with all humility to the Son of God; and know, that “if the Son make you free, you shall be free indeed.”]

MDCLVII

ABRAHAM’S VIEWS OF CHRIST

             John 8:56.

Your father Abraham rejoiced to see my day: and he saw it, and was glad.

ONE cannot read any of our Lord’s discourses without seeing the need of a spiritual discernment. For want of it, his hearers could not understand his plainest assertions. It being his object to convey spiritual instruction, he used such expressions as were suited to that end: but his hearers annexed only a carnal sense to them, and therefore conceived of him as talking like a maniac; “Thou hast a devil, and art mad.” One expression in particular gave them the highest offence: he had said, “If a man keep my saying, he shall never taste of death:” this they interpreted as relating to the death of the body; and, well knowing that Abraham and the prophets had all died, they could not endure such arrogance as that assertion implied; since it, in fact, exalted him above Abraham himself. Though they misconstrued his meaning, our Lord would not deny the inference which they drew from his words; but, on the contrary, confirmed it; and told them, that, contemptible as they thought him, Abraham himself had “eagerly desired to see his day,” and, on being favoured with a sight of it, “had greatly rejoiced.” At this they stumbled still more: and, on being further assured by him that he existed before Abraham was born, they took up stones to stone him.

In the assertion before us, however ridiculous it appeared to their carnal apprehensions, is contained a most important truth: to illustrate which, we shall shew,

  I.      What were Abraham’s views of Christ—

To mark this with precision is no easy matter. If we suppose that Abraham understood the types as we do, his views of Christ were complete indeed: for, from the appearance of Jehovah to him in human shape, he would behold the incarnation of Christ; and from Melchizedec, to whom Abraham himself offered tithes of all that he possessed, and from whom also he received a blessing, he would know the everlasting priesthood of Christ, and the necessity of depending on him for all spiritual blessings. Moreover, from his being ordered to offer Isaac upon an altar on Mount Moriah (the very place where Christ was afterwards crucified;) and from Isaac being restored to him, when in Abraham’s purpose he was already dead; he would learn the sacrifice of Christ by the hand, as it were, of his own Father, and his resurrection from the dead. And as he is said to have made this offering “by faith,” and to have “received his son from the dead in a figure,” we are by no means certain that he did not see the mystery contained in that remarkable transaction. But we wish always to lean to the safe side in our interpretations of Holy Writ, and rather to assert too little than too much: we therefore content ourselves with ascribing to Abraham such views only as the New Testament writers have clearly assigned to him. He saw then,

  1.      The person and work of Christ as a Saviour—

[He saw that there was some particular person who should spring from him, distinct from, and superior to, all his other descendants. He saw that the covenant which God had condescended to make with him was confirmed and ratified in that particular individualg. He saw that that person was to be a source of blessings to mankind; and that, not to one nation only, but to all the nations of the earth. He saw, that though the land of Canaan was promised to him and his posterity, this was not the only, or the chief, blessing which they were to inherit: on the contrary, he regarded Canaan only as a type of a better inheritance; and saw distinctly, that grace and glory were the special benefits which the promised Seed should obtain for themi. Whether he knew precisely in what manner Christ was to obtain these things for us, we do not undertake to determine; but that Christ was to be the one fountain of these blessings to the world, he knew assuredly: for on that very truth he grounded all his hopes of salvation.]

  2.      The method of a sinner’s justification through him—

[We are continually told, “that Abraham’s faith was counted to him for righteousness.” But was it the act of faith that constituted his justifying righteousness before God? If so “he has whereof to glory;” (in direct opposition to St. Paul’s assertion); and he was saved by works, and not by faith only (for faith, as an act of our own, is a work, as much as love, or any other act). No: it was by the object of faith that he was justified, even by that promised Seed, who died for him upon the cross: and it was to that promised Seed that he looked for a justifying righteousness before God.

It may be said, in opposition to this, that St. James says he was justified by works, and particularly by offering up his son Isaac upon the altar. But a very little consideration will suffice to shew, that he does not contradict the assertions of St. Paul. When was Abraham justified? I answer, the very moment he believed the declaration of God with respect to the promised Seed. But this was long before any of those acts of obedience for which we might suppose him to have been justified: it was no less than twenty-four years before he was circumcised: and consequently, forty, if not fifty, years, before that act of obedience which St. James refers top. This indisputably proves, that the offering up of Isaac was not the ground of his justification before God; but that it was only an evidence of the truth and sincerity of that faith whereby he was justified. The righteousness of Christ was that by which he was justified; his faith was only the means of his justification; and his works were the evidence of his justification: by faith he apprehended Christ; and by offering up his son (from whom Christ was to spring), he shewed the reality and strength of his faith.

This great truth, that we are justified by faith in the Lord Jesus Christ, is the one grand point in which the whole Gospel centers: and this point Abraham saw, not only in reference to himself, but in reference also to the whole world; as well those who should not derive their natural descent from him, as those who should. Other things he might see more or less distinctly; but this he saw as clearly as we ourselves can do; yea, happy would it be for many, if they saw it half so clearly as he didr.]

From knowing what his views of Christ were, we shall be at no loss to say,

  II.      Why he so exulted in them—

Though we should estimate his knowledge by the lowest standard, the event which he foresaw could not fail of being a source of much joy to him,

  1.      Because of the mystery contained in it—

[Frequently does St. Paul characterize the Gospel as a “mystery that from eternity was hid in the bosom of God,” and as containing “all the treasures of wisdom and knowledge.” Another Apostle represents the very “angels in heaven as desiring to look into it,” and to search out, if possible, its immeasurable extentt.

Do we wonder then that Abraham rejoiced in the manifestation of this to his soul? To see such a display of the divine perfections, all exhibited in the person of one who should spring from his loins; to see a descendant of his own effecting what all the angels in heaven would in vain have endeavoured to effect; to see him, by his own obedience unto death, bringing more honour to God than all the obedience of angels ever brought, and more good to man than he would have enjoyed if he had never sinned at all; I say, to see such “a day” as this, might well fill him with all the rapture that feeble mortality could sustain. When this mystery began to be more fully manifested in the incarnation of Christ, a multitude of the heavenly host, astonished, as it were, at the display of the Divine glory, commenced a new song, saying, “Glory to God in the highest, and on earth peace, good-will towards men.” And from that period it has been the one theme of praise and adoration among saints on earth and saints in heaven. Yea, so glorious, so inexhaustible is the subject, that after millions of years it will be as new and interesting as ever: and to all eternity, notwithstanding it will be progressively unfolded to the admiring universe, it will be found to have a length and breadth, a depth and height, that can never be explored.]

  2.      Because of the benefits conveyed by it—

[If he had only his own personal benefit in view, he could not but rejoice: for, what an amazing benefit is it for a guilty creature to say, “Behold, God is my salvation: I will trust, and not be afraid: for the Lord Jehovah is my strength and my song, he also is become my salvation!” It is not possible for any one to have this sweet assurance, and not adopt the language of exultation actually used by the Church of old, “I will greatly rejoice in the Lord: my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.” Indeed it is said of every believer, that “though lie has not personally seen Christ, yet he cannot but rejoice in him with joy unspeakable and full of gloryy.” But doubtless he looked to the salvation of a ruined world: and what joy must not that excite! See in what raptures David was, at the prospect which was opened to him! See how, at the period of our Saviour’s advent, every heart rejoiced! how Mary exclaimed, “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour!” how the embryo infant, of six months’ existence only in the womb of Elizabeth, leaped for joy at the approach of the blessed Virgin, in whom the Saviour was but just formed! Hear, at the time of his nativity, with what ecstatic joy the angels proclaimed his advent, “Behold, I bring you glad tidings of great joy, which shall be to all people; for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord!” Hear how every person, to whose ears it was at all welcome, exulted in it! how Zacharias “blessed God;” and Simeon desired his dismission from the body, accounting that he had attained all that was valuable in life, now that he had seen and embraced the infant Saviour! Behold, when salvation by Christ was proclaimed on the day of Pentecost, how all the converts forgot every personal concern, and spent all their time in blessing and praising God. So it was, wherever the glad tidings were proclaimede. No wonder then it was so with Abraham, when he heard, as it were, an universal jubilee proclaimed: his heart at least, if not his lips, gave vent to its feelings, in the expressive language of the prophet, “Sing, O ye heavens, for the Lord hath done it: shout, ye lower parts of the earth; break forth into singing, ye mountains, O forest, and every tree therein; for the Lord hath redeemed Jacob, and glorified himself in Israel.”]

  We cannot conclude without INQUIRING, What effect has the arrival of this day on you?

[How many who live under the meridian light of the Gospel have never yet attained the knowledge nor the joy that Abraham possessed, though he lived two thousand years before the Lord Jesus came into the world! The greater part of those who bear the Christian name, even when commemorating the Saviour’s advent, celebrate it only in a way of carnal feasting; thus making his being “manifested to take away our sins” an occasion of multiplying their transgressions against him. But woe be to those who so mock and insult the Saviour of the world: truly their mirth will have a very different issue from what they expect. I call upon you then to examine, what effect the contemplation of this mystery has produced on you? Has it filled you with admiration, and gratitude, and joy? and does this effect of it remain upon your mind from day to day? Tell me, if Abraham so exulted in it when he saw it only prospectively, and at the distance of two thousand years, should you view it with indifference, who are privileged to behold it in its meridian splendour? Methinks the frame predicted by the Prophet Isaiah, should be that of every soul amongst you: “It shall be said in that day, Lo, this is our God; we have waited for him, and he will save us; this is the Lord; we have waited for him; we will be glad, and rejoice in his salvation.” My dear brethren, be not satisfied, if this be not your experience: be assured, you know nothing of the Saviour’s love, nothing, at least, as you ought to know it, if it have not produced this effect upon you. If you be Abraham’s children, you will “walk in the steps of your father Abraham,” believing in Christ, and rejoicing in him; not indeed in the prospect of his advent in the flesh, but in the prospect of that day which is now fast approaching, when all, both Jews and Gentiles, shall be gathered to him, and all flesh shall see the salvation of God — — — You will also look forward to that day, when he will come again in the glory of his Father, and of all his holy angels, to judge the world—for ever to be glorified in his saints, and admired in all them that believe.”]

MDCLVIII

THE NEED OF WORKING WHILST IT IS DAY

  John 9:4.

I must work the works of him that sent me, while it is day: the night cometh, when no man can work.

IN the circumstances of mankind we behold an inequality, which, at first sight, appears strange and unaccountable. One is born possessed of all the faculties that can conduce to his welfare: another is brought into the world deformed in body, defective in intellect, and, on the whole, in a state scarcely superior to the brute creation. This must certainly, in the first instance, be traced to the sovereignty of God; who has a right to give to his creatures, or withhold from them, whatsoever he shall see fit. He has not injured us by making us inferior to the angels; nor does he injure any one, if he make him inferior to the beasts also. But, in these sovereign exercises of his will, he often has a special view to his own glory. Perhaps, at no period of the world did he ever give Satan liberty to exert his power over the bodies of men to so great an extent as during the time of our Lord’s ministry upon earth. In this dispensation, he gave to the Lord an opportunity of displaying, to a greater degree than he could otherwise have done, his power over Satan and all his hosts. We know, from authority, that this was the reason of our Lord’s not interposing to heal Lazarus, as soon as the application was made to him. In staying two whole days after he was informed of the dying state of Lazarus, he appeared regardless of the requests which had been sent to him by his much-loved friends, Mary and Martha. But he assigned as the reason of that delay, that, from the state of Lazarus, it was intended to bring glory both to God the Father, and to himself, as his Father’s agent. In like manner we are informed, that, for a similar end, a man was born into the world blind. A notion having obtained amongst the Jews, that there was a state of existence previous to that which men now have on earth, and that they were either rewarded or punished in this world, according as they had conducted themselves in that from whence they had come; and that God also recompensed in men the good or evil that had been done by their parents; the Disciples asked our Lord, which of these two things had occasioned to the poor man this great calamity. Our Lord told them, that the calamity was not to be traced either to any evil that the man had committed in a preexistent state, or to any that had been committed by his parents; but that it had been sent by God, for the furtherance of his own glory, in giving sight to the blind. It had been ordained of God, that the Messiah should evince the truth of his mission by opening the eyes of the blind: and the opening of this man’s eyes was a work especially assigned to the Lord Jesus for that very end. Hence, instead of entering into a distinct consideration of the questions proposed to him, he contents himself with negativing both alternatives, and with intimating, that he must address himself without delay to the work before him; the work of giving sight to this blind man.

But though the words of our text have a particular reference to our blessed Lord, they must not be confined to him; since they are equally applicable to every child of man, and declare to all of us,

  I.      Our duty—

We all have a great work to do—

[As far as our blessed Lord acted as a Mediator between God and man, his work was peculiar to himself: but, as far as he was engaged in “fulfilling all righteousness,” he was a pattern to us. He acted as his Father’s servant, “sentc” to perform a work: and we, in like manner, are servants of the Living God: only, being sinners, we have the duty of sinners; which Jesus, by reason of his innocence, could not have. As having offended Almighty God, our first duty is, to humble ourselves before him, and to seek for mercy at his hands. Our next duty is, to implore help from him, that we may be able to fulfil his will in future, and, by a holy life and conversation to advance to the uttermost the glory of his name: for “herein is our Father glorified, when we bring forth much fruit.” This is the duty of every man, without exception. Men’s duties, in reference to society, differ according to the rank and station which they hold: the prince and the peasant, the parent and the child, have different offices to perform: but towards God we all stand in the same relation; and all have to render the same services — — —]

For the performance of this work, we are “sent” into the world—

[We are not sent here to eat, and to drink, and to pass our time in pleasure; but to do the work assigned to us. Every moment of our time is given us for that purpose, and should be employed for that end. When we rise in the morning, we should inquire, What duties have I to perform this day? And, when we lie down again at night, we should inquire, how far we have executed the will of our heavenly Master. The performance of our work should supersede every thing else. Nothing should occupy our mind in comparison of it. To every one who would call us from our duty, we should reply with Nehemiah, “I am doing a great work, so that I cannot come down. Why should the work cease, whilst I leave it, and come down to you?” The conduct of Abraham’s servant, when ordered to seek out from amongst the family of Abraham a wife for his son Isaac, will admirably illustrate our duty towards God. Having received his instructions relative to the conduct he should pursue, he implored of God his unerring guidance, that so he might be led to a successful issue. And when, by Divine Providence, he seemed to have attained his end, having been led to the very house of Abraham’s own nephew, Bethuel, he was desired to refresh himself after his long journey. But what was his reply? It was truly memorable; and shewed how much he had at heart the execution of the trust committed to him: “There was set meat before him to eat: but he said, I WILL NOT EAT, UNTIL I HAVE TOLD MINE ERRAND.” Here, we see, he preferred his duty “before his necessary foodg.” This is exactly what we should do. Our blessed Lord has set us the example: and, like him, we should be able to say, “My meat is, to do the will of Him that sent me.”]

With our duty, our blessed Lord sets forth also,

  II.      The urgency of it—

We have but a “day” to do it in—

[A day is given us; and that is little enough for so great a work: yet it is time enough, if duly and diligently improved. It is, however, of very uncertain continuance. The sun of many goes down at noon; and often without the slightest warning. Yea, scarcely is the sun risen with many, ere it sets. This is a truth known to all; but considered by few: else, how earnest should we be in doing the work assigned us. We should not be putting it off till “a more convenient season;” but should improve the present hour, “not knowing what a day or an hour may bring forth.” We should “walk, not as fools, but as wise, redeeming the time.”]

Our day being closed, our work is closed with it—

[“There is no work, nor device, nor knowledge, nor wisdom in the grave.” “When the night is once come, we can work no more.” Our good purposes, if not carried into effect before, will then fail, and our best resolutions prove abortive. If we have lived impenitent to that hour, or have only felt remorse, without carrying our sins to Jesus, and washing them in the fountain of his blood, we shall continue impenitent and unforgiven to all eternity. “As the tree falleth, so it will lie:” We may then weep for our sins; but our tears will be unavailing: we may even “wail and gnash our teeth for anguish:” but the door of mercy will be closed. We may cry, “Lord, Lord, open unto us!” but God will be deaf to our entreaties. We may even call upon the rocks and mountains to fall upon us, and to hide us from the wrath of the Lamb: but they cannot perform for us that friendly office; nor can so much as a drop of water be obtained, to soothe the anguish of our bodies and our souls. We may then wish, ‘O, that I had another day, or even another hour! how would I work then!’ But our day is for ever closed; and nothing but everlasting “night” remains; even “the blackness of darkness for evern.”]

  ADDRESS—

  1.      Those who are more advanced in years—

[Much of your day is obviously gone: and little, according to the course of nature, remains. Your glass is well nigh run down. Is it not then time for you to awake, and to begin the work which God has sent you to perform? Should you not be engaged in penitential sorrow for your past sins; in crying earnestly to Almighty God for mercy; in fleeing to the Lord Jesus Christ as to the hope set before you? Should you not be seeking the renovation of your souls after the Divine image? Should you not be daily “preparing to meet your God” in judgment? Yes, indeed: but it is a sad and melancholy truth, that few who have advanced beyond the middle term of life impenitent, are brought to repentance afterwards. Their habits are fixed; their conceit of their own safety is become inveterate; and their very consciences, as far as it respects every thing but gross sin, are seared. I thank God, however, that there are instances of persons entering into the service of their God even at the tenth or eleventh hour! Let me entreat you, beloved brethren, to be of that happy number; that, when you come to die, you may be able to adopt the words of our blessed Lord, and say, “Father, I have glorified thee on earth; I have finished the work which thou hast given me to do.”]

  2.      Those who are yet in early life—

[It can never be too early for you to begin this necessary work. The lambs which were appointed to be offered unto God in sacrifice, every morning and evening throughout the year, were to be “of the first year:” and it is in the earliest period of your lives that you should “offer yourselves living sacrifices to the Lordq.” You will remember, that the first fruits of every thing were to be offered to God: and of the corn, they were to be of “full ears” indeed; for God must have every thing of the most perfect kind; but they were to be “green ears,” green ears “dried by fire,” and beaten out. And what can this import, but that, before you have attained that measure of maturity which is required for the service of man, you may, and must, be rendering service to your God? You have examples of this in Samuel, Obadiah, Timothy; and, above all, in our blessed Lord himself, who, at the age of twelve years, willingly devoted himself to his God and Father, in his temple. Let me prevail on you to follow these examples; and now, ere sin has hardened your hearts, and Satan has drawn you fully into his snares, to devote yourselves to God. And know, for your encouragement, that a special promise is given you of the Lord, “They that seek me early, shall find met.”]

  3.      All of you without exception—

[Through the mercy of our God the day is yet continued to you; that day, which, within the last year, has closed on thousands, who, humanly speaking, were as likely to live as you. And, to multitudes of them, how dreary a night has commenced! and how thankful would they be, if they were permitted once more to hear the tidings of salvation which yet sound in your ears! Be thankful, I pray you, for this distinguishing grace which has been vouchsafed to you: and increase not your guilt by a further continuance in sin. What a fearful reflection will it be at a future period, that you lived but to “add sin to sin,” and to “treasure up wrath against the day of wrath!” If you live to repent of it, what anguish of mind will you suffer, ere you obtain forgiveness! And, if you live not to repent of it, what infinitely sorer anguish will you sustain to all eternity! And why should you defer the work to which God is calling you? Suppose ye that it is a state of melancholy, that shall embitter the whole remainder of your days? No: “The work of righteousness is peace: and the effect of righteousness is quietness and assurance for ever.” Indeed you all know, in your hearts, that “the fear of the Lord is the beginning of wisdom:” and that “in keeping of God’s commandments there is great reward.”]

MDCLIX

THE BLIND MAN HEALED AT THE POOL OF SILOAM

  John 9:6, 7.

When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, and said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent). He went his way therefore, and washed, and came seeing.

THERE is reason to think that all the miracles of our Lord were intended as emblems of the spiritual blessings which he came to bestow. But in interpreting Scripture it is better to assign to every passage a sense which is clear and determinate, than to wander into the regions of conjecture. In some places however the mystical meaning is pointed out by the inspired writers themselves; and then we may follow them without doubt or fear. Such is the case with respect to the miracle before us; in considering which it will be proper to notice,

  I.      The historical fact—

[The Disciples seeing a man that had been blind from his birth, inquired of our Lord whether the sins of his parents, or any sins of his own in a former state of existence, had been the occasion of that calamity being inflicted on him? Our Lord informed them, that it was owing to a far different cause: that it had been ordained of God on purpose “that the works of God might be made manifest in him,” and that in him the Messiah might be glorified. What a consoling thought is this to those who have endured long and heavy afflictions, that God perhaps has sent those afflictions on purpose to glorify the riches of his grace and love by means of them! Who would not submit to be reduced to the state of this blind beggar, in order to be made the honoured instrument of glorifying God, and the happy monument of his power and grace?

Our blessed Lord, determining to heal him, made clay of his own spittle, and put it on his eyes, and bade him wash in the pool of Siloam. How strange a remedy was this! In itself, it was more calculated to put out the eyes of one that could see, than to give sight to one that was blind. Whether the Lord Jesus intended by this act to shew, that men who are born blind are, as it were, still farther blinded by their intercourse with this present world, and that no power but his could remove this double veil from their eyes, I cannot say: but this is clear, that he did it, to shew, that he can work by any means, however inadequate; that we must submit to use the means which he prescribes; and that in the use of his instituted ordinances, of whatever kind they be, we may expect his blessings.

The man complied with the injunctions given him, and found the desired blessing. One would suppose that the sight of this stupendous miracle must have convinced all, that Jesus was the Messiah: but a determined infidel nothing will convince. The Pharisees were determined not to believe in Jesus: they therefore endeavoured at first to disprove the miracle. When that was established beyond a possibility of doubt, they made the performing of the miracle on the Sabbath-day a ground of accusation against Jesus, and cried out against it as a scandalous violation of the Sabbath. When they saw the conviction that was fastened on the minds of the more ingenuous, they enacted a law, that every one who should confess Jesus to be the Messiah, should be excommunicated. Such are the weapons with which ungodly men have ever combated the truth of God: when they fail in argument, they have recourse to authority, and establish that by pains and penalties, which they have in vain laboured to maintain by an appeal to reason or Scripture.

The parents of the man were intimidated and silenced; but the man that had received the benefit, boldly vindicated the character of his benefactor. His arguments were irresistible: but they served only to incense the haughty Pharisees, and to bring upon himself the sentence of excommunication. Thus will every truly enlightened man confess his Saviour; and, when called to suffer for him, will take up his cross with cheerful resignation, yea, and rejoice that he is counted worthy to bear it.

Our blessed Lord soon found his faithful confessor, and amply rewarded his fidelity by a fuller manifestation of himself, and a more abundant communication of grace to his soul. And thus will he recompense all who suffer for his sake: they shall have a hundredfold now in this present life, and “in the world to come life everlasting.”]

Forbearing to notice the more minute incidents, we pass on to,

  II.      The typical interpretation—

We cannot conceive why the Evangelist should give the typical import of the word Siloam, unless to intimate, that the whole miracle had a typical reference. The word Siloam means, Sent; and was intended to prefigure the true “Shiloh,” “the messenger of the covenantd,” the sent of God, the Messiah that should come into the world; and the miracle wrought there typically represents,

  1.      The state of mankind by nature—

[The man by the special providence of God was born blind, in order that he might more fitly characterize the state and condition of unregenerate men. They are universally blind by nature, and as blind with respect to spiritual things as this poor man was with respect to all the objects around him. He could form some crude notions about them by means of feeling; but he could discern no one thing aright: so the men of this world may, by reading, obtain some faint idea of spiritual things; but they have no just apprehension of them at all. To prove that all natural men are blind, we need not descend to particulars, or shew that they cannot discern this and that particular truth; there is one question that may determine the point at once; Do all, or do any of those who are in the broad road, see whither they are going? do they not universally think, or hope at least, that notwithstanding all which God has spoken, they shall go to heaven when they die? If further proof be wanted, let an appeal be made to Scripture, and God himself will put the matter beyond disputeg. Nothing can more justly represent our state than the man on whom this miracle was wrought.]

  2.      The end for which Christ came into the world—

[Our Lord himself gave this exposition to the miracle, at the very time he wrought it; and enforced it afterwards by more express declarations. He was not only to be a light to lighten the world, but was to open the eyes of the blindk. He was not only to set before men truths which they were unacquainted with before, but to open their hearts, that they might give attention to them, and their understandings, that they might understand themm.

The very manner in which he imparts his blessings, is also not obscurely intimated in the miracle before us. As the means he used were very inadequate to the end proposed, so, for the advancement of his own glory, he uses the ministry of weak and sinful men, and by their word he turns men from darkness to light, and from the power of Satan unto God. Even supposing that we were able of ourselves to convince the judgments of men, we can no more give them spiritual discernment, than the clay and water could give organs of vision to the blind beggar. But, as an ordinance appointed by Jesus, and accompanied with his Spirit, our preaching is made instrumental to the enlightening and saving of many souls. And the weakness of the instruments used by him, is rendered subservient to his more abundant honour.]

Our blessed Lord has given us a yet further insight into the miracle, by suggesting to us,

  III.      The spiritual improvement—

[There was to be a judicial discrimination in the ministry of our Lord for the purpose of encouraging the humble, and confounding the proud. The great line of distinction between men is this; some are sensible of their blindness, and desire to be divinely enlightened; and others imagine that they already see, and therefore disregard all offers of spiritual illumination.

With respect to the former, Christ came to give them sight: and, if they will apply to him in the use of his appointed ordinances, he will assuredly vouchsafe to them the benefit they desire. He declares that this was the very intent of his coming into the world: and he counsels all to apply to him for the eye-salve that shall effectually remedy their wantsr. If they do this, their want of education, or even weakness of intellect, shall be no obstacle in their way; he will “reveal to babes and sucklings the things which are hid from the wise and prudent.”

With respect to the latter, he will leave them to the operation of their own minds, and give them up to their own delusions. He will not actively mislead them; nor is there any need that he should in order to produce the increase of blindness in them: for if left to themselves, they will bewilder themselves in their own reasonings, and confirm themselves more and more in their own errors. Their prejudices, their passions, and their interests, will concur to lead them astray, and their great adversary the devil, will obstruct the entrance of light into their minds; and thus they will eventually be “taken in their own craftinessu,” and “utterly perish in their own corruptions.”

The improvement then which our Lord himself teaches us to make of this miracle is, to cultivate a sense of our own blindness, and to “become fools in order that we may be wise.” If we be “wise in our own conceits, there is more hope of a foolz,” or of any other character in the universe, than of us. On the contrary, if we be deeply humbled before God as destitute of all spiritual discernment, the “scales shall soon be made to fall from our eyes,” and the “Spirit of the living God will guide us into all truth.”]

  ADDRESS—

[All of us must of necessity resemble the man while his blindness continued, or after it had been removed. Let us then inquire whether we can say with him, “This I know, that whereas I was blind, now I see?” If we cannot, let us remember, that the Saviour is nigh at hand, and that the means used for our illumination, weak as they are, are quite sufficient, if accompanied with his power. Let us take encouragement to ask the influences of his good Spirit, and to pray with David, “Open thou mine eyes that I may behold wondrous things out of thy law.” On the other hand, if our eyes have been opened, let us boldly confess our benefactor, and willingly bear whatever infidel rulers or persecuting bigots may inflict upon us for his sake. Let us, like Christ himself, endure the cross, and despise the shame. Let us “be faithful unto death, and he will give us a crown of life.”]

MDCLX

DISPOSITION TO BE EXERCISED TOWARDS THE GOSPEL

  John 9:35–38.

Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him.

NO man that ever suffered for righteousness’ sake found, in the issue, that he had any reason to complain: for, sooner or later, God has recompensed his sufferings into his bosom a hundred-fold, even in this present life: and assuredly a most glorious recompence awaits him in the world to come. A remarkable instance of God’s special favour to his suffering people is recorded in the passage before us. A man, who had been born blind, had been restored to sight. The Pharisees, being averse to acknowledge Jesus as the Messiah, would not believe that the miracle had been wrought: but, being compelled at last to acknowledge that, they persisted that Jesus, in working this miracle on the Sabbath-day, had violated the Sabbath, and unequivocally proved himself to be a sinner. But the man, on whom the miracle had been wrought, very justly observed to them, that God would never have set his seal, in so public and wonderful a manner, to the pretensions of an impostor; and that, consequently, the miracle must be considered as a decisive proof that Jesus was both sent of God, and approved of God. The Pharisees, unable to withstand the force of his reasoning, had recourse to persecution, and “cast him out of the synagogue.” But his fidelity did not long remain unnoticed or unrewarded: for our blessed Lord soon found him, and poured into his soul all the blessings of salvation.

In considering the case of this blind man, I propose to notice,

  I.      The disposition exercised by him—

We cannot but observe, that, to the question put to him by our Lord, there was something very remarkable in his reply: “Dost thou believe in the Son of God?” “Who is he, Lord, that I might believe on him?” Now,

In this he manifested a singular degree of candour—

[The question, as applied to him, might appear almost unreasonable: for he had been blind from his birth; and therefore had been cut off, in a measure, from many sources of information which were open to persons of his own age and rank in society. It is true, that the Messiah was generally expected among his countrymen, and that he was expected as “the Son of God:” but, from the obstacles which had obstructed his enjoyment of social converse, it could scarcely be hoped that he had collected much information on the subject: and, as for the benefit arising from ocular testimony, he was altogether, by his blindness, precluded from it. Yet, no complaint was made by him on these grounds, nor any excuse offered for his own ignorance; but a desire was expressed to obtain information, and a willingness was declared to act upon it. The excellence of this disposition will best appear, by contrasting it with others which are generally exercised on similar occasions.

Contrast it with prejudice; of which the Pharisees exhibited a striking example on this occasion. They could not deny that the miracle had been wrought: yet they were not at all the more disposed to receive the testimony of Jesus. As those, who saw that devils were cast out by him, would rather account for it by a supposed confederacy with the prince of the devils, than confess the Messiahship of Jesus; and, as those who saw Lazarus after his restoration to life plotted to kill him, lest the sight of him should fasten conviction on the minds of any, and induce them to believe in Jesus; so, in the passage before us, the Pharisees determined to resist all evidence, however strong, and to reject the Saviour, whatever proofs he might give of his Divine mission. But against such perverseness, the man, of whom my text speaks, bore, both in word and deed, a most decisive testimony.

Contrast it with indifference; of which we have a deplorable instance in Pilate. Our Lord had told him plainly, “For this cause came I into the world, that I should bear witness to the truth. Every one that is of the truth, heareth my voice.” On hearing this, Pilate asked, “What is truth?” But he waited not for an answer; and thereby discovered that he had no desire to be informed. Not so the man before us: he really wished to be informed, that he might conduct himself as it became him towards the person after whom he inquired.

Contrast it with scepticism. Of the great mass of the Jews who had followed Jesus, it is said, that, “though he had done so many miracles before them, yet they believed not on him.” Not contented with such miracles as he saw fit to work, and which left no room for doubt, they would have signs of their own choosingf. Even Thomas, one of his own Disciples, (when he had the fullest testimony of all the other Apostles, who had themselves been by no means forward to believe, and had yielded only to evidence that was irresistible,) declared, that, unless he should put his fingers into the very print of the nails in his Saviour’s hands, and thrust his hand into his side, he would not believe. This was decidedly wrong. We are bound to yield to evidence, provided that evidence be sufficient to convince us on ordinary occasions: and a readiness to act upon the testimony of him who had opened his eyes was a very commendable trait in the character before us.

Contrast it, lastly, with credulity. This is an error on the contrary side; but extremely common, when falsehood is proposed for our belief. In every age, the Jews were prone to it. Whatever impostor arose, professing himself to be the Christ, he was sure enough to find many followers. He needed only to “come in his own name,” and very little would suffice to satisfy the minds of the deluded multitude. Against this we should be on our guard, no less than against excessive incredulity: for St. John says, “Believe not every spirit; but try the spirits, whether they are of Godi.” But of this there was no trace in the spirit of this man: for, though he expressed a readiness to believe, he had abundant reason to rely on the testimony of Him who had so miraculously opened his eyes: in him, therefore, this readiness was not credulity, but piety.]

This is the precise disposition which becomes us all—

[In a matter purely speculative, the mind should have no bias at all; no leaning towards one side of the question, any more than towards the other. But the Gospel is not a speculative doctrine; nor are we in a condition to speculate upon it. We have an interest in believing it: and we act most irrationally if we do not feel a wish that the evidences for it may be found true. We are sinners; and, as sinners, under the displeasure of Almighty God. The Gospel purports to be a revelation from heaven, declaring a way for our reconciliation with God. It announces to us a Saviour, even the only-begotten Son of God, as becoming incarnate, and dying upon the cross for our sins; that, through Him, all that believe may be justified from all the sins that ever they have committed. Will any one then say, that we ought not to wish this revelation to be true? or is it a subject on which we ought to speculate, as if we had no interest whatever in it? If a number of rebels, under sentence of death, were informed that the king had sent a free pardon to them, would it become them to receive the tidings with perfect indifference, and to amuse themselves with abstract speculations about the nature and degrees of evidence, without any concern about the proffered benefit? No man would for a moment approve of such apathy; no man would blame a wish to ascertain the truth of such a report, or a readiness to credit it on sufficient evidence. And precisely in that situation do we stand; and such should be the disposition of our minds towards the Gospel of Christ.]

To this we are greatly encouraged by,

  II.      The benefit he derived from it—

Two things we behold, as immediately resulting from it:

  1.      Christ’s manifestation of himself to him—

[To no one, except the Samaritan woman, did our Lord so frankly and so fully declare his own Messiahship, as to this man. To her, upon her saying, “I know that Messias cometh, which is called Christ; when He is come, he will tell us all things;” he plainly replied, “I, that speak unto thee am He.” So, to this persecuted man he also, with the same frankness, proclaimed his divine mission: “Dost thou ask who the Son of God is? Thou hast both seen him; and he it is that talketh with thee.” I say not but that, on some occasions, both to his Disciples and to Pilate, he acknowledged himself to be the Messiah: but to no person did he give so direct, and full, and positive an assurance, as to these two most favoured people: to the woman, in order to shew, to all future generations, that “where sin has abounded, his grace shall much more abound:” and to the man, that he might encourage all to take up their cross boldly, and follow him.

But does this instance encourage any hope in us? Yes, assuredly it does: for, if we really desire to embrace the Lord Jesus Christ, and to cleave unto him, “he will come to us, and manifest himself unto us, as he does not unto the world.” And to those who questioned his doctrines, he said, “If any man will do God’s will, he shall know of the doctrine, whether it be of God, or whether I speak of myself:” so, to those who would approve themselves to him, he says, “If a man love me, my Father will love him; and we will come unto him, and make our abode with himn.” A docility of mind, and a readiness to follow the dictates of an enlightened conscience, are the distinguishing features of “an Israelite indeed,” and shall never fail of being honoured with testimonies of his special approbation.]

  2.      His dedication of himself to Christ—

[No sooner did the Lord Jesus profess himself to be the Messiah, than this man acknowledged him under that character, and paid him that “worship” which was due to him as God’s only dear Son.

Now, whence had he power to do this? Was not this faith the gift of God? And was not this act of adoration the fruit of the Spirit, even of the Holy Ghost “working mightily in him” as “a Spirit of grace and of supplicationq?” Yes: the Lord Jesus, who had restored the organs of vision to his body, “gave light also to his soul,” and enabled him to exercise these sublime graces: for we know, assuredly, that “without Christ he could have done nothing.”

And will He not do as much for us, if we manifest the same child-like spirit? He will: he will remove all doubts from our minds, and enable us to exclaim, with Thomas, “My Lord, and my God!”

And here let me observe, that our Lord did not decline these expressions of his adoring love. When such were offered by Cornelius to Peter, and by John to an angelt, they were rejected instantly, as an invasion of the divine prerogative: but to Jesus they were properly offered, because he was the Son of God; and therefore he accepted them; and has thereby taught us, that all men are to “honour the Son, even as they honour the Father; and that he who honoureth not the Son, honoureth not the Father who hath sent him.”]

Behold then, I say, the rewards conferred upon the disposition that was exercised. In an instant, as it were, this man was brought “from darkness unto light, and from the power of Satan unto God.”]

  Let me, in CONCLUSION,

  1.      Propose to you the inquiry—

[To every individual amongst you would I propose the question, “Dost thou believe on the Son of God?” And let no one imagine, that it is an unnecessary inquiry. This man had argued well on the subject of evidences, and yet needed to have the question put to him. And many amongst ourselves may be able to defend the outworks of Christianity, whilst yet they have no personal acquaintance with the Lord Jesus. If we would determine this point aright, let us see how this man acted: the very instant that he was enabled to say with truth, “Lord, I believe,” he fell down and “worshipped” his heavenly Benefactor. And will not true faith produce the same effect on. us? Shall not we feel delight in prostrating ourselves at the Saviour’s feet, and in acknowledging our obligations to him? Beyond a doubt, this effect must and will follow. Ask then yourselves, whether this be the habit of your minds from day to day? Has it been so this very day? Has it been so during the past week? Is there in your souls such an overwhelming sense of gratitude to him, as constrains you to revert to him, and fix your thoughts on him, as soon as ever the occasions which have caused a momentary diversion have passed away? Are you touched, as it were, with a magnetic power, that draws you to him, as the needle to the pole? This, I say again, is the invariable effect of true faith; and the resolution of this question will furnish you with the true answer to the inquiry in the text.]

  2.      Commend to you the example—

[In reference to every part of God’s word should the same disposition be exercised. I say not, that an attentive examination of evidences is not good: for we are bound to “prove all things, and then to hold fast that only which is good.” But a critical spirit, a disputatious spirit, a sceptical spirit, are not favourable to the reception of divine truth. They may be proper enough in reference to things which are purely intellectual; but not so in reference to things which are altogether spiritual. For a just discernment of these things we need the teachings of God’s Holy Spirit: and with childlike simplicity of mind we should ever pray with Job, “What I see not, teach thou mez;” and with David, “Open thou mine eyes, that I may behold wondrous things out of thy law.” Were such a spirit exercised by us, we should find, in ten thousand instances, that the difficulties of Scripture would vanish; what was “crooked becoming straight, and what was rough, being smoothed to a plain.” An obediential spirit would make the whole book of God both luminous and easy to be received. Let me then recommend, that you regard the sacred volume as “a mould, into which your soul is to be poured,” and by which its every feature must be formed. Be ready to “obey it from the heart;” and it shall be as effectual to create your souls anew, as the command of heaven was to bring forth the universe into existence, and to reduce the chaos to that order and beauty which entitled it to the commendation of Jehovah, as “very good.” In a word, cultivate the spirit which displayed itself so eminently in this man; and, with a readiness to receive instruction and embrace the truth, let there be in you a determination of heart to follow your convictions, without hesitation and without reserve.]

MDCLXI

DISCRIMINATING EFFECTS OF THE GOSPEL

  John 9:39.

Jesus said, For judgment I am come into this world, that they which see not might see; and that they who see might be made blind.

THE miracles of our blessed Lord were, as is well known, testimonies from God to his divine mission. But they were also intended as emblems of that spiritual work which he was sent to accomplish. In the former view, he appealed to them for the conviction of John the Baptist, and of those who had been sent by John to inquire respecting his Messiahship: “Go, and shew John those things which ye do hear and see: the blind receive their sight, and the lame walk; the lepers are cleansed, and the deaf hear; the dead are raised up: and blessed is he who shall not be offended in me.” In the latter view, he refers to them in the passage before us. He had healed a man who was born blind. This having been done on the Sabbath-day, his obstinate and unbelieving enemies imputed it to him as a crime, rather than as any proof of his Messiahship: but the man who was healed, knowing that “no man could do such miracles unless God were with him,” believed in Jesus, and confessed him openly as the Saviour of the world. From the division thus caused, our Lord took occasion to declare, in reference to the souls of men, the intent, and certain effect, of his advent: “For judgment am I come into this world; that they who see not, might see; and that they who see, might be made blind.”

The true import of this passage will not be seen by a superficial observer. It needs much consideration: but it will amply repay all the labour which we can bestow in the investigation of it.

To assist you in apprehending it aright, I will shew,

  I.      The need there was of Christ for the developing and disclosing the characters of men—

The judgment which was universally formed of men’s characters was extremely erroneous—

[Men had no other test, whereby to try the human character, than that of moral virtue. If a person had such a respect for the Supreme Being as to be observant of external duties towards him, and such a disposition towards his fellow-creatures as prompted him to acts of benevolence towards them, he was approved, and regarded as a pattern of all that was good. Hence it was that the Scribes and Pharisees were held in such high esteem. Humility, as a grace, was not inquired after; nor indeed was it at all necessary to the discharge of those offices which alone were deemed obligatory in the service of God. On the contrary, the fulfilment of religious duties was considered as a just ground for self-admiration and self-applause. Such men, indeed, as David, who were inspired of God, had the same ideas of it as we have: but, as among the Greeks and Romans, so also amongst the Jews themselves, it was rather reckoned as a mean and base feeling, than as the summit of human excellence. Nor, if it had entered into the composition of virtue in their minds, were there any means of discovering its existence. The submission of human wisdom to that which is divine was not called for to any great extent: nor was a renunciation of a man’s own righteousness demanded, in order to his acceptance through a righteousness provided for him by God. General obedience to acknowledged laws constituted the chief excellence of every man; and beyond that nothing was looked for, in order to secure the approbation of God. But all this was erroneous: yea, in relation to it all, it may be said, that “that which was highly esteemed amongst men was an abomination in the sight of God.”]

Hence arose a necessity for our blessed Lord to come into the world—

[Doubtless, the first ground of his advent was to make reconciliation for the sins of men, and to work out a righteousness for them by his own obedience unto death. But subordinate to this was the purpose specified in our text: “For judgment came I into this world.” To understand this expression aright, we must call to mind the office of a Judge. He inquires into the particular facts which are brought before him, and determines the characters of men according to those facts. Now, what an earthly judge does in reference to overt acts, that the Lord Jesus Christ does in reference to secret dispositions. He brings with him a revelation calculated to elicit the dispositions of the heart, and to shew what men really are in the sight of God. Hence, at the time when his parents brought him to the temple, to do for him after the custom of the law, it was said concerning him, “This child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against, that the thoughts of many hearts may be revealed.”]

But I will proceed to mark more distinctly,

  II.      The suitableness of his appearance to produce that discovery—

The whole of his appearance, from the first to the latest hour of his existence upon earth, was calculated to offend the pride of man—

[See him at his birth. Behold him born in the family of a poor carpenter; and laid in a manger, because there was no better accommodation for his mother, under circumstances which, it might have been supposed, would have called forth sympathy and liberality from ten thousand bosoms. Is this the Son of God? Impossible: it can never be, that Almighty God should suffer him to come into the world under circumstances of such unparalleled degradation.

See him, too, in his life. Behold him still so poor, as not to have a place where to lay his head: a few poor fishermen for his followers; and an object of scorn and derision to all the higher parts of the community. Were I to give a just description of him, I could not do it in more appropriate terms than in those of prophecy itself: “He shall be as a root out of a dry ground: he hath no form nor comeliness: and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows and acquainted with grief: and we hid as it were our faces from him: he was despised, and we esteemed him not.” Yet this is the person who offers himself to me as the Saviour of the world!

See him, finally, in his death. This completes the scene. He is sentenced to death, both by the men of his own nation and by the Roman governor; and, by universal consent, is executed as a malefactor; a murderer being preferred before him, as a fitter object of mercy than he. And is He to save me, when he did not save himself? Is He to deliver me from the wrath of God, who himself fell under the wrath of man? I wonder not that such an idea was a ground of offence; for throughout the whole there was an apparent inconsistency with all his own professions, and an absolute contrariety to all the expectations that were formed concerning him. Is this the person that came from God, and “made himself equal with God,” and through whom alone any child of man can come to God, or find acceptance with him? Unenlightened reason discards at once such pretensions as these, and rejects them utterly as irrational and absurd. And this is exactly what the prophet has foretold: “He, the Lord Jesus, shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem: and many among them shall stumble and fall, and be broken, and be snared, and be taken.”]

On the other hand, he gave sufficient evidence of his Messiahship to convince any humble inquirer—

[The testimony borne to him by angels at his birth, the descent of the Holy Ghost upon him at his baptism, the numberless miracles wrought by him in his life, the wonders attendant on his death, his resurrection from the dead, his ascension to heaven, his sending of the Holy Ghost on his Disciples, and all the miracles wrought by them in his name, these were evidences which an humble mind could not withstand. Besides, to those who felt their need of a Saviour, there was every thing which was suited to their necessities. A mere man would not have sufficed for them: they needed a Saviour who was God as well as man: they needed an atonement of infinite value; a righteousness fully adequate to all the demands of God’s holy law, and capable of being imputed to them for their acceptance before God. They needed not only the sacrifice of Christ on earth, but also his intercession in heaven; yea, and his all-powerful agency, too, as the Head of vital influence to his Church and people: in a word, they needed precisely such a Saviour as he had represented himself to be: and, though the whole relating to him was involved in mystery which they could not comprehend, they saw in it nothing but what was honourable to the character of God, and nothing but what was conducive to the happiness of man. Hence they were content to receive the Lord Jesus as their Saviour, and to found all their hopes of happiness on him alone.

Thus in him was found precisely such a test as the world needed: and]

The use of this test was seen in,

  III.      The actual effect of his advent—

Mark the effect of his advent:

  1.      Whilst he himself was on earth—

[This discrimination of character was seen from the first moment that he entered on his ministry. Never did more gracious words proceed from the lips of man, than those which were uttered by him in his first public discourse at Nazareth; insomuch, that “all who heard them bare him witness, and wondered:” yet, upon his reminding them of two events in their history, the sending of the Prophet Elijah to be supported by a Sidonian (a heathen), and not an Israelitish widow; and the healing of a leprosy, by the Prophet Elisha, in the person of Naaman, a Syrian, and not of any of the lepers that were in Israel; they were instantly fired with such indignation and wrath, that “they thrust him out of the city, and led him to the brow of the hill whereon their city was built, that they might cast him down headlong,” and destroy him. Now, what was there in his discourse to produce so instantaneous a change? The Jews considered themselves as exclusively the objects of God’s regard; and they could not endure the thought that he should have mercy in reserve for the Gentiles: and the suggestion of this was in their minds an evil worthy of death. Again: when our blessed Lord wrought miracles in confirmation of his word, many, instead of yielding to conviction, took occasion, from the very works which they could not but acknowledge to be miraculous, to accuse him of a confederacy with the devil: and, in the very passage before us, they made his restoring a man to sight on the Sabbath-day a ground rather of accusation against him, as a sinner, than of acknowledging him to be, what he really was, the true Messiah. And to his latest hour they evinced the same spirit, calling out for a sentence of death against him; when his very Judge declared him innocent, and not a person upon earth could be found to convict him of the slightest sin. Nor was it the mere populace who thus persecuted him: they were only instruments in the hands of their superiors: it was the act of the Scribes and Pharisees, and of all who presided in their nation, whether in the Ecclesiastical or Civil department: and this shewed how, by his ministry, their hypocrisy was detected: and that, in the midst of all their pretended piety, they were decided enemies to God in their hearts.]

  2.      In the whole of the apostolic age—

[The preaching of his name was productive of the very same effect as his personal ministry had produced. It was universally “to the Jews a stumbling-block, and unto the Greeks foolishness.” If we except the instance of the Saviour himself, there never existed, from the foundation of the world, such a contest as that which was maintained by the Apostle Paul; he doing every thing that man could do, and suffering every thing that man could suffer, for the salvation of a perishing world; and they, whether Jews or Gentiles, uniformly and universally seeking his destruction. The same treatment was shewn to all the Apostles, and to all the followers of Christ, in proportion as they, by their activity and zeal, drew the attention of those to whom they ministered; insomuch that, with the exception of John, not one of the Apostles was suffered to die a natural death.

On the other hand, there were many to whom the mystery of the Gospel was “the wisdom of God and the power of God.” In all its provisions they beheld an excellency and glory: and they found, by experience, that it was “the power of God to the salvation of their souls.” And who were they that thus displayed its energy? Were they the great, the wise, the moral? No: “ye see your calling,” says St. Paul, “how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are; that no flesh should glory in his presence:” so fully did the Gospel answer the end predicted by the prophet; “Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”]

  3.      At the present hour—

[No where is Christ faithfully preached, but “a division” is made among the people: and in all the families where his truth prevails, “a sword” is introduced, even amongst the nearest and dearest relatives. No caution in the preacher will suffice to abate the enmity of the heart against God. Only let Christ be exalted, and some will call the preacher an enthusiast and deceiver, whilst others will “regard him as an angel of God, or even as Christ Jesus himself.” The very same word is still, as in the days of old, “a savour of life to the salvation of some, and a savour of death to the condemnation of othersp.” And so far are the admired characters of the world from being most favourable to the truth, that even “publicans and harlots enter into heaven before them:” so true is it still, as in the days of old, that “the last are first, and the first last.”]

  And now let me ADDRESS myself,

  1.      To those who are unconscious of their own blindness—

[This was the state of the Pharisees, to whom our Lord addressed the words of my text. Perceiving that he had in his mind a reference to them, they confidently and indignantly asked, “Are we blind also?” But our blessed Lord told them that their conceit only tended to enhance and aggravate their guilt. If they had, indeed, never been favoured with means of instruction, they would have had the less to answer for: but, in proportion as they supposed themselves already informed, they shewed their impiety in rejecting him. Now this is the very caution which I would give to you: The more confident you are that you are already in possession of the truth, the more you make it manifest that “Satan hath blinded your eyes:” for to make you reject Christ, is the work in which that subtle adversary is incessantly engaged. O! learn this humiliating truth, that you “are wretched, and miserable, and poor, and blind, and naked;” and you will then have no difficulty in discovering the excellency of Christ, who offers to you “gold tried in the fire, that you may be rich; and eye-salve, that you may see; and raiment, that you may be clothed, and that the shame of your nakedness may not appear.” Only resemble the man who was willing and desirous to believe, and Christ will soon make himself known to you, in all his excellency, and in all his glory.]

To those who are willing to be taught of God—

[The docility of a little child is one of the choicest gifts that can possibly be bestowed upon you. It is a certain prelude to divine instruction, and the best preparative for all the blessings of the Gospel. You need not be discouraged at the thought of your own weakness: for “what God has hid from the wise and prudent, it is his delight to reveal to babes.” “The wise he will leave to be taken in their own craftinessx:” but the more you are “a fool” in your own estimation, the more certainly and effectually shall you be made truly wise. The Holy Spirit is promised to you, as “a Spirit of wisdom and revelation in the knowledge of Christz:” and though the Gospel must ever remain to you an unfathomable mystery, you shall have such an insight into it as no unenlightened man can have, and by means of it be “guided safely into the way of peace.”]

MDCLXII

THE GOOD SHEPHERD

  John 10:9.

I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

THE importance of sound doctrine cannot be too strongly insisted on. Error, especially in the fundamentals of religion, is as destructive as vice. In innumerable instances, it brings both those who propagate, and those who receive it, into eternal ruin: hence St. Paul denounced anathemas against any one, even though he should be an angel from heaven, who should blend Judaism with Christianity. Our Lord himself also spake of false teachers with indignation. The Pharisees, while they rejected him, taught the people to look for salvation to their own ritual or superstitious observances; Jesus therefore declared them to be only as “thieves and robbers,” who, instead of belonging to the flock of God, sought eventually their destruction, and, in opposition to their false doctrines, affirmed himself to be the only door of admission into the fold of God.

We shall consider,

  I.      The metaphor by which Jesus represents his own character—

He had been delivering “the parable” of “the Good Shepherd;” in elucidating which, he speaks of himself as “the door of the sheepfold.”

The Church of God is here compared to a sheepfold—

[All men in their natural state are wandering at a distance from God: they neither acknowledge him as their Shepherd, nor feed in his pastures; they are strangers to that flock which is under his immediate cared. But in every age God has had “a chosen and peculiar people:” in the days of Moses he brought them into a visible fold; till the time of Christ all his sheep were kept within the pale of the Jewish Church. But our Lord announced his purpose to introduce the Gentiles also into his fold. Now all who name the name of Christ are called his sheep. All however who are nominally his, are not really so. It is to be feared that his sincere followers still form but “a little flock;” but the truly upright, of whatever denomination they be, belong to him: they are indeed often ready to cast out each other as aliens; nevertheless they are equally the objects of his superintending care.]

Of this fold Christ is “the door”—

[Parts of Judæa were probably still infested with wolves: the sheepfolds therefore were better secured than ours: perhaps the entrance into them was guarded by a door. Now, what that door was to the fold, that is Christ to the Church: every sheep must enter into it by faith in him. We are expressly said to have access unto God through him; nor indeed has there ever been any other way into the foldi. It was the blood of the sacrifice which procured admission for the high-priest within the vail. Through that, all believers, from the very beginning, were brought nigh to Godl; and, through that, we also have boldness to enter into the holiest. Some, it is true, have “climbed up into the fold some other wayn:” they profess to be his without having ever believed in him; but they are regarded by him only as thieves and robbers; nor will they ever be admitted into the fold above.]

This description of Christ is of great importance.

  II.      The benefit of receiving him under that character—

There is no benefit which can accrue to a well-attended flock, which does not arise to those who believe in Christ—

  1.      Security; “He shall be saved”—

[Protection is of unspeakable benefit to a defenceless sheep: but who can estimate the value of salvation to an immortal soul? Yet, such is the portion of those who enter into the fold aright: they shall be rescued out of the jaws of the devouring lion: they shall be freed from the curse and condemnation of the lawp: death itself, disarmed of its sting, shall have no power to hurt them: every kind and degree of penal evil shall be averted from them. He that is empowered, is also engaged, to “save them to the uttermost:” and this benefit he bestows, because they “come unto God by him.”]

  2.      Liberty; “He shall go in and out”—

[A sheep left to wander on the mountains infested with wolves, might boast of its freedom from restraint; but it would soon find what little reason there was to glory in such a privilege: its truest liberty is to submit itself to the direction of the shepherd. Thus they, who live without God in the world, may boast of their liberty; but their very freedom is, in fact, the sorest bondage: and every moment they are in danger of everlasting destructiont. It is far otherwise with those who have entered into the fold by Christ. Whether at large by day, or enclosed by night, they feel no restraint. Through Christ they have all the liberty which their souls can desire. Secure of God’s favour, “they go in and out” before him in perfect peace.]

  3.      Provision; “He shall find pasture”—

[Good pasture comprises all the wants of a highly favoured flock: and how rich, how abundant is that, which the sheep of Christ partake of! There are “exceeding great and precious promises,” on which they feed. It is utterly their own fault if ever they experience a dearth. David from his personal knowledge attests this truthz; and God confirms it by an express promise to all his people. This privilege too, no less than the others, is the consequence of entering into the fold by the appointed door.]

  ADDRESS—

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