John 14:1.

John 14:1.

  1.      Those who are wandering at a distance from the fold—

[Perhaps, like the silly sheep, you are insensible of your danger; but the more confident you are of safety, the more certain is your ruin. If they only, who enter in by the door, are saved, what can you expect? O consider, that the loss of bodily life, is not to be compared with the doom that awaits you; nor do you know how soon that doom may be inflicted upon you. Blessed be God, however, the door is yet open to all who come, and the Saviour’s declaration is yet sounding in your ears— He is even now desirous to bring you home on his shoulders rejoicingd. Stay not then till the door be for ever closed upon you. Let the caution given by our Lord stir you up to improve the present moment—]

  2.      Those who are desirous of returning to God—

[It has been already shewn, that they only are saved who enter in at the door. Now our proud hearts are extremely averse to be saved in this way. We would rather come into the fold by some less humiliating means. But our self-righteous attempts will be of no avail. We must come unto God by Christ, or not at all: salvation never was, nor can be, obtained through any other name than his. Seek then, and that with earnestness, to enter in at the strait gateg, and then you shall have that promise fulfilled to you—]

  3.      Those who are dwelling in the fold of God—

[What debtors are ye to the grace which brought you to the knowledge of Christ! and what inestimable blessings are you now made to enjoy! Yet these are only an earnest of the blessings that await you hereafter. Rich as your present pastures are, they are not to be compared with those above. Let nothing tempt you then to wander from the fold to which you are brought. Follow not those who are but “goats,” or “wolves in sheep’s clothing.” Let it be your delight to hear your Shepherd’s voice, and to follow his steps: then shall you be separated from the goats in the day of judgment, and receive from the Chief Shepherd the portion reserved for youk.]

MDCLXIII

LIFE ABUNDANTLY BY CHRIST

             John 10:10.

I am come that they might have life, and that they might have it more abundantly.

THE parables of our blessed Lord, though exceedingly clear and striking, lose much of their force by reason of the difference of our habits from those which obtained amongst the Jews. For instance, the office of a shepherd, though simple in itself, was widely different in Canaan from that which men are called to discharge in our land. In Canaan, where there were beasts of prey, it was attended with danger; and a man was often called to expose his own life for the protection of his flock. Such was the office which Christ undertook for us: only, instead of endangering his own life for the preservation of ours, he actually laid down his life, in order that we might obtain life. He was “the Good Shepherd, who gave his own life for the sheep;” and who “came, not only that we might have life, but that we might have it more abundantly.”

To elucidate these words, I will shew,

  I.      The gracious purpose of our Lord’s advent—

“He came that we might have life.”

We could not, by any means, obtain it for our-selves—

[We were in the state of the fallen angels, so far as respects both guilt and condemnation; and were as incapable of removing these, and of restoring ourselves to the Divine favour, as they — — —]

But Christ came in order that we might be restored to the possession of it—

[He came in order to purchase life for us, and to impart it to us; to purchase it by his blood — — — and to impart it to us by his Spirit — — — And this he has effected, so far, that every one who believes in him has actually a title to life, and the very beginning of it in his soul — — —]

But the text leads us further to consider,

  II.      The extent to which he has accomplished it—

“He has come, that we might have life more abundantly.” And, the very instant we believe in him, we have life,

  1.      With more abundant evidence than was enjoyed under the Mosaic dispensation—

[The promises given to the Jews were mostly temporal. It is surprising how little is spoken of eternal life in the Old Testament, and especially of the resurrection of the body to a participation of it. And the access which men had to God was very distant. No one could offer sacrifice, except through the instrumentality of the priest; nor could any one but the High Priest go into the holy of holies; and he only on one day in the year; nor could even he go then, without the blood of his sacrifice. But the Lord Jesus Christ has “opened a way for us, a new and living way, into the holiest of all,” with his own blood; and, the vail, having been rent in twain from the top to the bottom, the way is made quite plain, and all his people, as “a royal priesthood,” may go, every one for himself, into the very presence of his God — — — Moreover, “a spirit of adoption” is now given by Christ to his believing people; and every one of his true followers is authorized to claim God as his Father, and to consider himself as possessed of an inheritance which, in body as well as in his soul, he shall enjoy to all eternity — — — Yes, in this sense are “life and immortality brought to light by the Gospel:” nor has any believer now any more doubt respecting either the present acceptance of a saint, or of his future reign with Christ in glory, than he has of the existence of a God. All this, though very partially and indistinctly known under the Mosaic dispensation, is now so clearly revealed, that a little child may see it, and “he who runs may read it” — — —]

  2.      In a more abundant measure than it would ever have been enjoyed, if man had never fallen—

[By the Prophet Zechariah, God says, “Turn ye to the strong-hold, ye prisoners of hope: even to-day do I declare that I will render double unto thee:” so Christ here offers to us a double measure of life. Man, if he had never fallen, would have possessed but a creature-righteousness; whereas, through faith in Christ, he becomes possessed of a divine righteousness, and is entitled to address the Saviour himself as “Jehovah, our Righteousness” — — — Moreover, if man had never fallen, he would have had very narrow and contracted views of God, in comparison of those which are revealed to him in and through the Lord Jesus Christ. As a creature, he would have beheld the goodness of God: but he could have formed no conception of the justice, and holiness, and mercy, and truth of God; and much less of the union and harmony of all these attributes, as simultaneously exhibited in the person of a crucified Redeemer — — — I add, too, that had he never fallen, his happiness would have been only the gift of grace; whereas, through the coming of Christ, every blessing that he shall enjoy in the eternal world, will bear upon it a stamp of the price it cost, and will be enjoyed by the soul as the fruit and purchase of the Redeemer’s blood — — — Take this view of the blessedness which Christ has obtained for us; and I hesitate not to say, that it as far exceeds all that man would otherwise have enjoyed, as the noon-day sun exceeds in radiance the morning-star, or the feeble glimmering of the glow-worm — — —]

  1.      Let not any of you, then, be satisfied without this light—

[Shall the Son of the living God have left the bosom of his Father, and assumed our nature, and died upon the cross for us, and we be indifferent about the life that he has purchased for us? Would not “the very stones cry out against us?” — — — Tell me, would the apostate spirits, if they were favoured with one such message of mercy as is vouchsafed to you, make light of it as you do? I charge you, then, be in earnest; and, whilst the invitations of the Gospel are yet sounding in your ears, go to this good Shepherd, and seek from him the life which he has come from heaven to bestow — — —]

  2.      Let not any be satisfied with a small measure of life—

[Christ came, “that you might have it more abundantly.” O brethren! you should not be content to live; but should seek to live in the richest possible enjoyment of the Divine favour, and in the most perfect meetness for glory. St. Paul, after all his attainments, “forgot what was behind, and reached forward to that which was before.” And that should be the habit of your minds. This is the way to answer the ends of Christ’s first advent; and it will be your best preparation for his future advent, when he shall come to judge the world in righteousness, and to bestow, in all its fulness, the life which he has purchased for you — — —]

MDCLXIV

VOLUNTARINESS OF CHRIST’S UNDERTAKING

  John 10:17, 18.

Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

THE subject here insisted on, whilst, at first sight, it appears merely speculative, is really of great importance: for, if the Lord Jesus Christ did not act voluntarily in every part of his mediatorial work, there could be no justice in laying our sins upon him, nor any efficacy in the atonement which he offered for them. It was this willingness of his to endure all which was necessary for our redemption, that put an essential difference between him and all other shepherds. Other shepherds, in countries where their flocks are open to the assaults of wild beasts, have exposed, and even sacrificed, their lives for their flocks: but no one ever undertook the office of a shepherd on purpose that he might die for his sheep. This, however, our blessed Saviour did. He foresaw, from all eternity, that, if he would redeem our souls, he must die in our stead: and of his own mind and will, without any necessity or constraint, except what arose from his own love to us and to his heavenly Father, he undertook our cause, and executed all that was necessary for the accomplishment of that stupendous task. The earnestness with which this fact is asserted in my text, together with the acceptableness of it to his heavenly Father, in whose estimation it so greatly raised him, shew, that the whole subject deserves our most attentive consideration. In fact, we cannot have just conceptions of our Saviour’s mediatorial work, unless we distinctly mark,

  I.      Its voluntariness on his part—

It is said, indeed, in my text, “This commandment have I received of my Father.” Now, it must be remembered, that the Lord Jesus Christ, as man, and as Mediator, was the Father’s servant: as says the prophet; “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth.” And hence he is spoken of continually as “sent by the Father to be the Saviour of the world.” But, as God, he was equal with the Father, and voluntarily concurred with the Father in executing the plan that was agreed upon between them. This appears,

  1.      At his first undertaking of the work—

[“The counsel of peace was between the Father and the Son;” the Son agreeing to “make his soul an offering for sin,” and the Father engaging to give him “a seed who should prolong their days” in happiness for ever and ever. This mysterious transaction is declared by the Psalmist in the plainest terms; and his words are cited by St. Paul in confirmation of it: “Sacrifice and offering thou didst not desire: mine ears hast thou opened (boring them, as it were, to the door-post, after the manner of a servant, who voluntarily refused his liberty, and consecrated himself for ever to the service of his master). Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy law is within my heartf.” And this accords with what our blessed Lord also says, “For their sakes I sanctify myself, that they also may be sanctified through the truth.”]

  2.      In all the progressive steps of its advancement—

[Our blessed Lord foresaw all that should come upon him in the performance of his work. “He knew from the beginning, who should betray him.” In the prospect of his sufferings, he was quite “straitened till they should be accomplished.” He distinctly and repeatedly foretold all that he was appointed to endure; and, when the time was come for his enduring them, he steadfastly set his face to go to Jerusalem,” for the express purpose that he might endure them: and, on Peter’s endeavouring to dissuade him from submitting to them, he rebuked him with a severity never manifested on any other occasion, and declared him to be on that occasion an agent and confederate of the devil. On the night previous to his crucifixion, he instituted his last Supper; delivering to every one of his Disciples the bread and the wine, as representing his body broken, and his blood shed, for the remission of their sins.” When Judas, with an armed band, came to apprehend him, he, by a word, beat them all backward to the ground, to shew that, in his subsequent surrender of himself to them, he acted voluntarily, and not from necessity. Thus in these, as in a variety of other incidents, he shewed, that neither by fraud nor violence could any man prevail against him; but that, in every part of his work, he freely consented to sustain all that should come upon him.]

  3.      At the closing scene of his life—

[“He gave his back to the smiters, and his cheeks to them that plucked off the hair, and went altogether like a lamb to the slaughter.” If it had pleased him, “he could have called to his aid more than twelve legions of angels;” any individual of whom would have been able to defeat his adversaries, even if they had been a thousand times more numerous than they were. “But how, then, should the Scriptures be fulfilled?” He had undertaken to save us; and therefore he would not, though he could easily have done it, save himself. And at the very moment that he surrendered up his life, “he cried with a loud voice,” in order to shew that his nature was not exhausted, but that of himself “he had power to lay down his life,” and did lay it down voluntarily, and not by constraint. And this very thing so struck the Centurion who superintended the execution, as to convince him that Jesus “was indeed the Son of God.”

That Jesus raised up himself is also true. He had, in the very beginning of his ministry, declared, that “when the Jews should have destroyed the temple of his body, he would raise it up again in three days: and accordingly he did rise, as he had said. At the appointed time, also, he ascended up to heaven, and sent down his Holy Spirit to carry on the work on earth, whilst he himself should be carrying it on in heaven. Thus he has proved, that, in every part of his work, he has acted voluntarily, “having loved us, and given himself for us.”]

Let us now proceed to notice,

  II.      Its acceptableness on the Father’s part—

In my text, it is said, “Therefore the Father loveth me, because I lay down my life, that I may take it again.” Here again we must observe, that Christ speaks of himself, not personally, as the second Person of the ever-blessed Trinity, but officially, as man and as Mediator. Personally he needed nothing, nor could do any thing, to augment the Father’s love: for “He and the Father are one,” in glory equal, and in majesty co-eternal. But in his office he greatly commended himself to the Father’s love:

  1.      In undertaking it so willingly—

[The first intimation of the Father’s wish for the redemption of the world was, as we have seen, assented to by the Son, without the slightest hesitation, notwithstanding the means, by which it was to be accomplished, were so difficult and self-denying. To divest himself of all his glory, to assume the nature that had sinned, to bear in his own person the wrath due to our sins, and to “become a curse for us, in order to redeem us from the curse of God’s broken law,” all this he willingly undertook; because he saw, that, whilst by this mysterious act of condescension he should save our ruined race, he should glorify his God and Father, in a way, and to an extent, in which he never otherwise could be glorified. God had shewn forth his wisdom and power and goodness in the works of creation: and he had manifested his justice and holiness in the condemnation of the fallen angels: but never had he exhibited any trace of mercy, any more than if it had not been an attribute of his nature, or a perfection which it was possible for a holy and just Being to display. But, by undertaking to die in our place and stead, he has satisfied the demands of justice; and, by working out a righteousness for us, he has rendered our acceptance with God compatible with the rights of holiness; and has thus opened a way for the exercise of mercy, not only in perfect consistency with all the other attributes of the Deity, but to the more glorious display of all; thus glorifying justice in a way of mercy, and mercy in a way of justice; or, as the Psalmist expresses it, causing “mercy and truth to meet together, and righteousness and peace to kiss each other.” This could not but be pleasing to the Father; and, consequently, well might “the Father love him on account of it.”]

  2.      In executing it so completely—

[Never did the Lord Jesus Christ draw back, till he could say “It is finished.” By what he did and suffered for us, all the eternal counsels of the Father were fulfilled, and every thing was effected that could conduce either to the honour of God or the good of man. There was nothing left for either God or man to desire. His atonement fully satisfied Divine justice: his righteousness is fully adequate to our necessities: and now that he has again resumed his life, and has all power committed to him in heaven and in earth, he will complete the work he has begun; and God shall, to all eternity, be glorified in him. In the very prospect of this, when Noah offered up a sacrifice that only shadowed it forth, “God smelled a savour of rest:” and much more, when the Lord Jesus Christ offered up himself the true Sacrifice, was the Father well pleased with it! so true is that declaration of St. Paul, that “Christ loved us, and gave himself for us, an offering and a sacrifice to God of a sweet-smelling savour.”]

  We SEE, then, from hence,

  1.      How to commend ourselves to the Father’s love—

[If “the Father loved his own Son because of his voluntary services,” he will love us also on the same account. Some would be ready to cry out against this, as a legal sentiment: but I affirm that it is truly evangelical. Hear our blessed Lord’s assertions to this effect: “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father; and I will love him, and will manifest myself to him ..… If a man will love me, he will keep my words: and my Father will love him; and we will come unto him, and make our abode with him.” True, God has given us commandments: but it is not as servants, but as sons, that we are to obey them; delighting to do his will, even as our Saviour himself did. We are “to esteem all his commandments concerning all things to be right; and to abhor every false way.” It is this readiness, this delight in God’s commandments, that constitutes the very summit of evangelical obedience: and in proportion as we abound in it, we hesitate not to say, that God will love us, both in this world and in the world to come. According as with self-denying zeal and diligence we improve our talents for him, he will exalt and magnify us to all eternity.]

  2.      What love we owe to the Son of the Father, the Lord Jesus Christ—

[Did the Father, who could receive no benefit from his Son’s work, love him because he laid down his life for us? What, then, should we do, whose happiness, both in time and in eternity, results from that alone? — — — St. Paul says, “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.” And who, amongst us, will hesitate to add his Amen to that? Who does not feel the justice of it? Who does not wonder that it has not long since been executed on himself, for his base ingratitude to the Saviour? And who, if hell were at this moment to open and swallow him up quick, must not justify God, and say, “Righteous art thou, O Lord; and true and just are thy judgments?” Sure I am, that however we may attempt to palliate our ingratitude to him now, the time is coming, when “our mouths will be shutd,” and we shall be constrained to acknowledge that “we have received the just reward of our deeds.” But, brethren, “I hope better things of you, and things that accompany salvationf:” and most gladly close my subject with that benevolent petition of the Apostle, “Grace be with all them that love our Lord Jesus Christ in sincerity! Amen and Amen.”

MDCLXV

SECURITY OF CHRIST’S SHEEP

  John 10:27, 28.

My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

WHILST we acknowledge with gratitude the powers of reason in investigations of a speculative or temporal nature, we must be very jealous of its conclusions in matters that are purely spiritual or practical. In whatever relates to God and to the soul, its decisions are apt to be biassed by prejudice, or interest, or passion; and it yields, or withholds, assent, not so much according to the weight of evidence adduced, as according to the dispositions which are called forth into exercise. This was peculiarly manifest amongst the persons who attended on the ministry of our Lord: some were so wrought upon by the greatness of his miracles, and the impressive wisdom of his discourses, that they could not but receive him as the Messiah; whilst others were always complaining of want of evidence, and always cavilling at his words. In the preceding context we are told, that “the Jews came round about him, and said, How long dost thou make us to doubt? if thou be the Christ, tell us plainly. Jesus answered them, I told you; and ye believed not.” He then informs them what the source was of their unbelief; “Ye believe not, because ye are not of my sheep:” you are destitute of those gracious qualities which would have fitted you for receiving my word: had you been given to me by the Father, and possessed the dispositions which characterize my sheep, you would have both believed in me, and reaped all the benefits of that faith: “My sheep hear my voice; and I know them, and they follow me,” &c.

In these words our Lord refers to a conversation which he had recently had with them respecting his sheep; and goes on to declare,

  I.      Their character—

This is delineated with great simplicity:

  1.      They hear his voice—

[Sheep that are well attended, are always observant of the shepherd’s voice: so is the Christian also of the voice of Christ. Christ speaks to us in his word as truly as ever he spake to his Disciples in the days of his flesh: and it is the delight of all his people to hear and obey his word. The inspired volume is to them a source, an inexhaustible source, of comfort: they read it, they meditate upon it, they pray over it, they “esteem it more than their necessary food.” When they open it, they look up to their Divine Master, and say, “Speak, Lord, for thy servant heareth;” “Open thou mine eyes, that I may see wondrous things out of thy law.” Directions, warnings, invitations, promises, are all alike acceptable to them: every thing that conveys to them the mind and will of their good Shepherd, is received with implicit faith, and unreserved obedience.]

  2.      They follow his steps—

[In the written word they behold the path their Saviour trod; and wherever they see the traces of his feet, they endeavour to follow. They inquire not whether the way be arduous and self-denying, or perilous and beset with enemies; all that they desire is, to ascertain precisely the path of duty; and then to walk in it with steadiness and perseverance. They plainly see that their Shepherd is gone before them towards Zion, regardless of all dangers, indifferent to all the things of this world, and intent only on executing the will of his heavenly Father; and thither they direct their steps, cultivating in every thing “the mind that was in him,” and endeavouring “to walk as he walked.”]

In proportion as they pursue this path, they augment,

  II.      Their happiness—

The Lord Jesus Christ regards them with approbation—

[It is true that he “knows them” all by name; nay more, he knows every thing relating to them, their wants, their weaknesses, their fears, their trials, their exertions, their desires. But the word in our text is intended to express the approbation with which their Shepherd notices their well-meant endeavours. And what can afford them greater happiness than the enjoyment of his favour? “In his favour is life; and his loving-kindness is better than life itself.” Is it asked, How be conveys to them a sense of his favour? I answer, by “the witness of his Spirit,” by “the testimony of their own conscience,” by “shedding abroad his love in their hearts through the Holy Ghost.” It is a certain truth, that “he will manifest himself to them as he does not unto the world:” and he “will give them the white stone, wherein is a new name written, which no man knoweth, saving he that receiveth it.” In this sense of his love, they have a “peace that passeth all understanding,” and “a joy with which the stranger intermeddleth not.”]

He loads them with his richest benefits—

[Whatever he bestows upon them in this world, it is but a taste before the banquet, a drop before the shower, a pledge and earnest of infinitely richer blessings in the world to come. “He gives unto them eternal life:” he has prepared other pastures for them in heaven, where all his sheep from the commencement to the end of time shall be collected, and form “one fold under one Shepherd.” If their “joys” even here are sometimes “unspeakable,” who shall declare the happiness reserved for them against that day? Never for a moment will they lose sight of their Beloved: they will hear his voice day and night: they will follow him incessantly without any weariness or difficulty: the richest images that can be borrowed from earthly things are incapable of conveying the smallest idea of the felicity that awaits them. And all this is given them; it is given them freely; it is given them now: it is said in our text, not, “I will give them,” but, “I give them:” the very moment that they are brought home to his fold, he bestows it on them: they have instantly a right and title to it; and when they go hence, they go and take possession of it, not as a new gift which shall then be conferred, but as an inheritance, which by the surest of all titles, they have before been enabled to call their own.]

Their ultimate possession of these benefits is insured to them in such a manner, as warrants us to affirm and to rejoice in,

  III.      Their security—

Nothing shall be permitted to rob them of their inheritance—

[Sheep may perish either from internal disorders, or from outward enemies: and it should seem that the sheep of Christ also may fail of attaining eternal blessedness either through the corruptions of their own hearts, or through the assaults of their spiritual enemies. But against both these dangers their Shepherd has engaged to protect them: “they shall never perish, neither shall any pluck them out of his hand.” It is here taken for granted, that they are exposed to things, which, without the intervention of Omnipotence to prevent it, might terminate in their destruction: and every one of them feels that this is really the case. But Jesus guarantees, if I may so say, their safety: he has himself begun the good work in them, and he undertakes to perfect it: he “has laid the foundation in their hearts, and he will finish it, and bring forth the top-stone:” he has reserved heaven for them; and he will keep them for it.]

For this Jesus pledges his own veracity and his Father’s power—

[It is not asserted here, that they shall never be tempted: nor is it asserted that they shall never fall: but it is asserted that they shall never perish, nor be plucked out of their Redeemer’s hand. What shall we say then? That they are at liberty to live in sin? No; there is no such licence allowed them. The way in which they shall be kept from perishing, is, by giving them “grace sufficient for them,” by enabling them to “mortify the deeds of the body,” and by sanctifying them throughout “in body, soul, and spirit,” and by “bruising Satan under their feet.” In this way they shall be made “more than conquerors through Him that loved them.” And, because Jesus was about to leave his Disciples, and to commit the keeping of them to his heavenly Father, he pledges himself, that his Father also, who was infinitely above all created Powers, yea, and greater than he himself also, as man, and as Mediator, should effectually preserve them; and that no enemy should prevail against them, unless he should first overcome Jehovah himself. This then being secured to them by a promise that cannot fail, and by a power that cannot he overcome, we may congratulate the sheep of Christ in the words of their good Shepherd; “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.”]

Now because of the singular importance of this subject, we shall,

  1.      Guard it against abuse—

[By referring the final issue of our warfare to the veracity and power of God, rather than to the faithfulness and diligence of man, it may be thought that we open a door for licentiousness of manners, or at least for carelessness and indifference in our spiritual concerns. But if it be recollected what has been stated as the character of Christ’s sheep, (that “they hear his voice” and “follow his steps;”) and what has been declared as to the manner of perfecting in them the good work, (that God enables them to mortify sin, and to vanquish Satan;) what room can there be for the objection of its tending to licentiousness? If however there be any man disposed to say, ‘God will not suffer me to perish, therefore I will be careless about my walk and conduct,’ he needs nothing more to prove that he is not one of Christ’s sheep; he has not the smallest resemblance to his sheep; he is altogether deaf to the voice of Christ; he walks in a way directly opposite to his; and, instead of vanquishing sin and Satan, he is overcome by them. Whatever therefore he may call himself, he is no other than a wolf in sheep’s clothing. To imagine that he can attain the end without the means, is absurd; for God has ordained not only the end, but the means, and the end BY the means. See how clearly this is stated by St. Paul: “God,” says he, “hath from, the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.” To what hath God chosen us? to enjoy the means of grace? to possess heaven, if we can earn it by our good works? No; he has chosen us to salvation, even “to the obtaining of the glory of our Lord Jesus Christ.” But has he left it to our choice in what way this end shall be attained? No: he has appointed “sanctification of the Spirit, and belief of the truth,” as the way to it: and if we are not proceeding in that way, it is in vain to think of ever attaining that end. If we choose to walk in sin, we may; but it will infallibly lead us to perdition: holiness is the appointed path to heaven; and “without holiness no man shall see the Lord.” To those, therefore, who would take the comfort arising from this subject, we recommend, that they judge of their state by their character and conduct: if they resemble Christ, and are walking truly in his ways, let them confidently trust in Him who “is able to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy:” but let them never entertain the thought of reaching heaven in any other than the appointed way: for, if they resemble “the goats,” it is in vain to hope that they shall have their portion with “the sheep.”]

  2.      Defend it against objections—

[Many are the objections confidently urged against the doctrines here maintained: and I most willingly acknowledge that these mysterious truths are to be stated with extreme caution, and that they should occupy only such a space in our general ministrations as they appear to occupy in the Holy Scriptures. Yet we must not keep back any part of divine truth; but, when occasion offers, must “declare the whole counsel of God.” It is true, that many pious men cannot receive these doctrines; and therefore we should, as much as possible, avoid such a statement of them as may wound their minds: still, however, we are not called to suppress the mention of them, but only to concede to others what we claim for ourselves, the right of forming our own judgment, and of being treated with respect and candour by those who differ from us.

It is said that the doctrines before stated are contrary to Scripture, to fact, and to the interests of morality.

The Scripture, it is said, abounds with warnings and exhortations to obedience; in many of which our final enjoyment of God’s favour is actually suspended on our perseverance in his ways. All this is true; and we are grieved, when any, from an undue attachment to human systems, attempt to deny it: but is it not also true that the Scriptures abound with passages of like import with the text? The great fault of those who adopt human systems is, that they will be wise above what is written, and, instead of receiving God’s word as little children, will presume to reject every thing which they cannot reconcile with their own favourite opinions. Who could ever reconcile God’s fore-knowledge with the free-will of man? but who will venture to deny either? So, we may not see how to reconcile God’s determination to keep his people, with his cautions against the danger of apostasy; and yet God’s determinations may exist, without superseding the need of fear and caution on our part; nay, I am persuaded, that they are carried into effect by means of that very fear which his warnings inspire. And this is, I apprehend, the true solution of the difficulty, as far as it can be solved by man. God’s precepts teach us what we ought to do: his exhortations put us upon making every exertion in our power: his threatenings humble us for our short-comings and defects: his promises incline us to look to him for strength: and his covenanted engagements encourage us to “hope even against hope,” and to renew our exertions in an assured expectation of ultimate success. View the different portions of Scripture in this way, and, whatever the heat of controversy may lead men to urge against each other, there will be found no real opposition between them, but a perfect harmony in every part.

But, it may be said, it is contrary to fact that the Lord’s people are so preserved; for the inspired records inform us of many who “make shipwreck of their faith,” and “whose end,” in consequence of their apostasy, was “worse than their beginning.” This also is true: but it disproves not one atom of what is asserted in our text.

Hear what St. John says to this very point: he acknowledges that some had apostatized from the truth: but, says he, “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us.” To this it may be replied, that, if apostates are disclaimed as having ever really belonged to Christ, it is impossible to tell who do really belong to him. I readily acknowledge, that no man can know either that he himself belongs to Christ, or that any other person does, except by his works, or in any degree further than he is warranted by his life and conversation. If a man have the mark and character of Christ’s sheep, he may have a good hope that he belongs to Christ; but the very moment that he declines from that character, his evidences of relation to Christ decay, and, together with them, his hope of ultimate acceptance with him. “The foundation of God standeth sure; the Lord knoweth them that are his: but let every one that nameth the name of Christ depart from iniquity.”

As to the objection that these doctrines are contrary to the interests of morality, it has been already answered, when we were guarding this subject from abuse. The doctrine that asserts that we shall be kept in the way of holiness, can never be inimical to the interests of holiness. But we would further ask, What must be the effect of denying these doctrines? Will not men be tempted to trust in an arm of flesh? and will not that issue in disappointment? and will not repeated disappointments tend to create despondency? People are apt to dread the idea of despondency as connected with the doctrines of grace: but we will venture to affirm, that, for one instance of despondency arising from a view of the sovereignty of God, and of our entire dependence upon his power and grace, a hundred instances arise from want of just views of this subject. What is the answer which we uniformly receive when we exhort men to walk in the steps of Christ? Is it not this! ‘We cannot: You require more of us, than we are able to perform?’ Of course, in these persons exertion is discouraged; and they remain bond-slaves of Satan, because they conceive it impossible that they should be delivered from his power: whereas, the person who believes that God is all-sufficient and faithful to his promises, is encouraged to renew his application to him from day to day, and, even under the most distressing circumstances, to expect a happy termination of his conflicts. A view of God, as “able to keep us from falling,” and as engaged to “perfect that which concerneth us,” will be a cordial to the drooping soul: and will enable us to adopt the triumphant language of Christ himself; “He is near that justifieth me; who will contend with me? Let us stand together; Who is mine adversary I let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me?” And what the effect will be of such a cheering hope as this, I leave you to judge. Only see it realized in the Apostle Paul, and we have no fear about any conclusions that shall be drawn from it.]

  3.      Improve it for your encouragement—

[What unspeakable encouragement is here afforded to those who are yet ignorant of Christ! Who can hear this saying, and not wish to be numbered amongst his sheep? Methinks the hope of obtaining such security should induce every one to return from his wanderings, and to put himself under his guidance and protection. Where shall we find any such promise made to those who are at a distance from the fold of Christ? Where has God said to them, “Ye shall never perish?” To them belongs rather that tremendous threatening, “Except ye repent, ye shall all perish.” O that all who are going astray might consider this, and “return immediately to the Shepherd and Bishop of their souls!”

To you who have fled to him for refuge, here is indeed strong consolation. You are sensible of manifold corruptions, any one of which is sufficient to destroy your souls. You feel your weakness too, and your utter inability to withstand that roaring lion that seeketh to devour you. What then would you do, if you were left to preserve yourselves by the unassisted efforts of your own strength and resolution 2 To you it is no little joy to be assured, that you are in the hands of an Omnipotent Being, against whom neither earth nor hell shall ever be able to prevail, and who engages in your behalf, that you shall never perish. Learn then to “cast your care on Him,” and to commit the keeping of your souls to Him in well-doing, as into the hands of a faithful Creatork.”]

MDCLXVI

CHRIST ONE WITH THE FATHER

             John 10:30.

I and my Father are one.

IT might well be expected, that, if God should reveal his will to man, there would be many things disclosed by him, which exceed the narrow limits of human reason. This might more particularly be expected in whatsoever related to his own person and character: for, as we can know nothing of him any farther than he is pleased to reveal himself to us; and as we cannot even comprehend our own nature, or discover how the soul is united to the body; it would be strange indeed if we could comprehend the mode of God’s existence, and explain how there should be an union of Three Persons in the God-head. In relation to such a mysterious subject, our wisdom is to ascertain what God has revealed concerning himself, and to receive it on the testimony of his word. This is the office of reason, as well as of faith: for reason requires, that we submit our understanding to the dictates of His wisdom, no less than our wills to the influence of His authority. That a Trinity of Persons in the Godhead is revealed, cannot reasonably be doubted, as long as the baptismal rite shall continue to be administered “in the name of the Father, and of the Son, and of the Holy Ghost;” for to imagine, that a creature is here associated with Almighty God in the highest possible act of divine worship, were the height of absurdity, and impiety. The subject before us relates only to the union subsisting between Christ and his Father: to that therefore we shall confine our attention. We begin with considering,

  I.      The truth of our Lord’s assertion.

Here mark,

  1.      The assertion itself—

[Our Lord says, “I and my Father are one.” Now it must be remembered, that the same expressions are used, as in human compositions, so also in the Holy Scriptures, sometimes in a metaphorical and figurative sense, and sometimes in a plain and literal sense; and their true import must always be judged of by the context. This is particularly the case with respect to the expression before us; which is elsewhere used in reference to the saints, to mark the exalted state to which they are raised by their connexion with Christ, and the mutual interest which they should feel in each other’s concerns: “I pray for them, that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them; that they may be one, even as we are one: I iu them, and thou in me, that they may be made perfect in one.” Here the sense is obvious: no one could conceive for a moment that the union here spoken of is personal, as though the saints could be one person with God, or one person ill their collective capacity: it simply means, that the saints are to enjoy an union with God and with each other, as nearly resembling that which subsists between Christ and his Father, as their situation and circumstances will admit of, namely, an union of sentiment, of affection, of will, and of operation. But, in the passage under our consideration, more is evidently intended: in that is implied, not merely a figurative, but a real and personal union, an union of nature and of essence.

In proof of this, we must refer you to the whole scope of the passage. Our Lord is speaking of the security which his sheep enjoyed; that “He gives unto them eternal life, and that they shall never perish, nor shall any one ever pluck them out of his hand.” But, because he was speedily to be taken from them, and might therefore be supposed incapable of fulfilling this promise, he says, that “his Father was confessedly greater than all” created powers, yea, greater than he himself was in his human or Mediatorial capacity; and “that none should ever be able to pluck them out of his Father’s hand.” Yet, that they might know that he would not, on account of his removal from them, remit his care of them, he added, “I and my Father are one;” ‘we are one, as in will, so in power; as in operation, so in nature and in essence: and consequently my sheep have a double pledge of their security.’

This is the plain meaning of the passage; and that it is so, may be clearly seen from the construction which the Jews put upon his words. They took up stones immediately, to stone him: and when he inquired for which of all his good works they were about to stone him, they replied, that it was “not for any good work, but for blasphemy; because that He, who was only a man like themselves, made himself God.” Now this shews incontestably what meaning they affixed to his words: it was not an ignorant individual, or persons ill acquainted with the received import of the words, that so interpreted them; but the whole audience, who perfectly understood what meaning his expressions were suited to convey.

The Jews were taught by God himself to be particularly jealous on the subject of idolatry; and to put to death any person who should, whether openly or in secret, attempt to seduce them to it. When therefore they heard our Lord arrogate to himself divine honours, they resented it, as they had done repeatedly before, by taking up stones to stone him as a blasphemer. We do not say, that they were right in expressing their abhorrence of idolatry in this way; because they should have had the matter examined before a magistrate, and have acted according to evidence, and not according to the impulse of their blind passions: but we do say, that Jesus was justly accused of blasphemy, if he was not God; and that there was just cause for the indignation which his audience expressed.

But perhaps they were mistaken in their construction of his words: in which case we may be assured that Jesus would carefully rectify their error. But do we find that he did disclaim the assertion which they called blasphemy? No;

In his answers to them we find only,]

  2.      His confirmation of it—

[They had just complained that he kept them in suspense; and had desired that he would tell them plainly, who, and what, he was. He, in reply, declares that he had told them, and that they would not believe. Had he told them that he was a mere man like themselves, the; would readily enough have believed that: but when he tells them again that he was “one with his Father,” they go about to stone him for blasphemy. Nevertheless, instead of revoking his word, he vindicates his claim; and establishes the justice of it by an appeal to the sacred writings. Magistrates, he tells them, were in the inspired volume frequently dignified with the name of gods: and he refers them to one passage in particular, well known to them all, “I have said, Ye are godsf,” Now these were called gods partly, because they were Jehovah’s representatives and vice-gerents upon earth; and partly, because they were types of the Messiah, who was to be really and truly God, even “EMMANUEL, GOD WITH US,” ‘Now,’ says our Lord, ‘if these persons, in order to prepare you for the reception of your incarnate God, were honoured with the name and title of gods, and you readily acquiesced in it, with what reason can you, when your incarnate God appears, accuse him of blasphemy, because he assumes that title, or calls himself by a name which you justly consider as equivalent to it? You are looking for your Messiah; and that Messiah is expressly foretold under the character of “Jehovah’s fellow,” who is “David’s Lord, as well as David’s Soni:” such therefore the Messiah must be; for “the Scripture cannot be broken:” why then do you not acknowledge the justice of my claim? If indeed I do not give evidence enough that I am the Messiah, you may justly dispute my title to be regarded as God; but if I do, then you are the blasphemers, who rob me of my proper honour. Know ye then, that I am the Person “whom the Father hath sanctified” and set apart from all eternity to the office, “and now hath sent into the world” to execute it: know also, that, instead of retracting any thing I have said, I repeat my assertions, and demand your acknowledgment of me in my true character,’

Thus our Lord confirms his assertion by an appeal to Scripture. He next proceeds to confirm it by an appeal to his own works. ‘I do not desire to be credited in such an assertion upon my bare unsupported word, without any corroborating evidence;’ says our Lord: ‘ “If I do not the works of my Father, believe me not: but, if I do, though ye believe not me, believe the works; that ye may know and believe, that the Father is in me, and I in him.” Consider my works, both the matter, and the manner of them, and see if they do not justify every assertion I have made. Did ever man perform such miracles as I have done, so many, so great, so benevolent, so demonstrative of a divine agency? Moses indeed and the prophets wrought some few miracles: but how? they wrought them uniformly by application to Jehovah for the intervention of his power: but look at my miracles: on some occasions indeed, I also, acting in my mediatorial capacity, have acknowledged my dependence on him, and have acted “in his name,” as his servant; (for as Mediator, I am his servant:) but, as being One with the Father, I have wrought in instances without number by that power and authority which I possess in common with the Father. Whence had I the power to still the elements as I have done; or to expel Satann, or to raise the dead? When the leper justly acknowledged my power to effect whatsoever I would; to whom was I indebted for power to heal him, when I said, “I will, Be thou clean?” ’

Such an appeal as this was sufficient to convince the most incredulous: and it receives much additional light from the manner in which the Apostles wrought their miracles: they wrought them invariably in the name of Jesus; and disclaimed all idea of any inherent power in themselves, or even of any goodness on account of which God had wrought by them; so fearful were they, lest by any means they should rob the Lord Jesus of the honour due unto his name.

Shall it be said that our Lord did not mean in this appeal to assert his true and proper Godhead? Then see both his words, and the sense in which his enraged adversaries continued to understand them: “Though ye believe not me, believe the works; that ye may know and believe, that the Father is in me, and T in him.—Therefore they sought again to take him.” Here are two things demonstrated; first, that his enemies understood him to affect equality with God: and next, that He, knowing that they did so understand him, renewed and confirmed the assertions which they had so interpreted. A clearer explanation of what he affirmed, or a stronger proof of WHAT HE IS, we cannot reasonably desire.]

We are the more earnest in establishing the Divinity of our blessed Lord, because it is intimately connected with every fundamental truth of our holy religion.

To illustrate more fully the truth asserted, I proceed to mark,

  II.      The incalculable importance of it—

This truth established, we behold in the clearest light—

  1.      The dignity of his person—

[Because God condescended to take our nature upon him, we requite his love by denying him to be God. But know that Jesus Christ is indeed “the true God,” “the mighty Godt,” “the great God and our Saviour,” “God over all, blessed for evermorex.” He is “the brightness of his Father’s glory, and the express image of his person;” yea, in him dwelleth all the fulness of the Godhead bodilyz.” Hear what he himself saith unto Philip: Philip, having heard him speaking of the Father, as actually known to his Disciples, and already seen by them, saith, “Lord, shew us the Father, and it sufficeth us.” To this Jesus replies, “Have I been so long with you, and hast thou not known me, Philip? He that hath seen me, hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? Believe me, that I am in the Father, and the Father in me; or else believe me for the very works’ sake.” Now, I ask, if Jesus had not been really “one with the Father, would he have dared to use such language as this? And, if his Disciples were guilty of idolatry in worshipping him, was not the fault altogether his? Were not his words and his arguments expressly calculated to mislead and deceive them? But there is no room for doubt on this head. We never can entertain too high thoughts of him; nor can we ever honour him as we ought, unless we “honour him, even as we honour the Father.”]

  2.      The virtue of his sacrifice—

[On the dignity of his person depends the whole value of his atonement. The Apostle justly observes, that “it is not possible for the blood of bulls and of goats to take away sin:” and the same observation may with justice be applied to every creature, however exalted. But when we are assured that it was “God who was manifest in the flesh,” that it was “the Lord of glory that was crucified,” and that it was “God who purchased the Church with his own blood,” we no longer hesitate to declare that his death was “a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole worldf.” He was, it is true, “in the form of a servant; but he was also in the form of God, and thought it not robbery to be equal with God;” and therefore we may be assured that “his blood will cleanse us from all sinh.” The ransom he has paid for us, is fully equal to the redemption of a ruined world: and the righteousness which he has wrought out for us by his obedience unto death, is all that is wanted for the justification of those who trust in it. The very name given him by the prophet declares this; for we are taught to “call him, JEHOVAH OUR RIGHTEOUSNESS.” Here then “the weary and heavy-laden may find rest unto their souls” — — —]

  3.      The sufficiency of his grace—

[If Jesus were only a creature, those who trust in him might be addressed like the worshippers of Baal, “Cry aloud, for he is a god: either he is talking, or he is pursuing, or he is on a journey; or peradventure he sleepeth, and must be awaked.” He could not attend to the concerns of the whole universe at once; and therefore could not be a suitable object of our trust and confidence. But he is infinitely above all creatures, being “King of kings, and Lord of lords.” He could truly say to Paul, and to every suppliant in the universe, “My grace is sufficient for thee.” Let not any one then despond, as though his corruptions were irremediable, or his enemies invincible; for “God hath laid help for us upon One that is mighty:” and the weakest of the human race that relies on him, may confidently say, “In the Lord have I righteousness and strengthn:” “The Lord Jehovah is my strength and my song; he also is become my salvation:” “The Lord is my shepherd; therefore can I lack nothing.”]

  4.      The excellency of his salvation—

[If we consider the price that has been paid, we may judge of the value of that redemption which has been purchased for us. Even in relation to the present life, we are told that “eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, the things which God hath prepared for them that love him.” Under whatever figure they are spoken of, they are represented as exceeding all human apprehension: “the gift of them is unspeakabler:” “the riches of them unsearchable:” the peace that is enjoyed by means of them, passeth understandingt;” and “the joy which they produce, is unspeakable and glorified:” the love that bestowed them has “a height and depth, and length and breadth” that can never be explored. Respecting the future life, we are still further from being able to appreciate the glories of it. The description of heaven, as a city paved with gold, and enriched with every thing magnificent or good, affords but a faint idea of that glorious place; as the songs and music of its inhabitants very inadequately represent their blessedness and joyz. But this we know, that, both on earth and in heaven, the felicity of the saints shall be worthy of the sacrifice that was made to obtain it. Let not any one then seek it in a listless and lukewarm manner, as though it were of little value — — — for it is a “great salvation,” which the tongues of men and angels can never worthily describe, nor can the ages of eternity suffice to enumerate its blessings.]

MDCLXVII

CHRIST THE RESURRECTION AND THE LIFE

  John 11:25, 26.

Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this?

IN great and long continued afflictions, we are apt to entertain hard thoughts of God. But, whatever be his intention with respect to the ungodly, we are sure that he designs nothing but good to his own peculiar people, even when he appears most regardless of their supplications. There are two ends which he invariably proposes to himself in his dispensations towards them; namely, the brighter revelation of his own glory, and the fuller manifestation of it to their souls.

In the history before us we have an account of a heavy affliction that had befallen a family, through the death of one, to whom Jesus had shewn a very peculiar attachment. He had been solicited to come and help them; but he had delayed his visit till the sick person had been dead four days. This however, though liable to misconstruction, he had done intentionally, in order that he might manifest more fully to the disconsolate sisters his own power and glory. Accordingly, when they intimated their persuasion, that, if he would pray to God for the restoration of their brother to life, God would grant his request, he told them that he needed not beseech God to effect it; for that he himself was the resurrection and the life; and was able to impart either bodily or spiritual life to whomsoever he would.

In considering this most remarkable declaration, we shall notice,

  I.      That part which relates to himself—

Martha having, in conformity with the prevailing opinion of the Jews, expressed her expectation of a general resurrection at the last day, Jesus says to her,

“I am the resurrection”—

[Our Lord, in his divine nature, possessed omnipotence necessarily, and of himself. In his mediatorial capacity he was invested with it by his Father, agreeably to the plan concerted in the divine counsels. To him who had undertaken to procure salvation for a fallen world, was delegated all power requisite for the full discharge of that office. The restoring of his people to a new and heavenly life after death, was essential to their complete salvation: this therefore was committed to him; and he both declared he would execute this great workb, and gave an earnest of its accomplishment in raising himself from the dead.]

“I am the life”—

[In this term our Lord proceeds further than in the former, and asserts, that as he is the author and first-fruits of the resurrection, so is he the very principle of life whereby his people live. This might indeed be collected from many figurative expressions of Scripture, which represent him as the fountain of life to all his people: but we are not left to gather such an important truth from mere parables; it is asserted frequently in the plainest terms: he is a quickening spirite, that liveth in us, and is our very lifeg. He is to the soul, what the soul is to the body; he pervades, animates, and invigorates all our spiritual faculties: by his secret energy our understanding is enabled to apprehend divine truth, and our will inclined to obey it: and, without him, the soul would be as dead as the body without the soul.]

Let us now prosecute our inquiries into,

  II.      That which respects his people—

There is a remarkable correspondence between the two latter, and the two former clauses of the text; the latter declaring the operation of the powers expressed in the former.

  1.      As being “the resurrection,” he will raise the bodies of his people—

[Judging of things according to our weak reason, we are ready to think that the restoration of bodies, which may have undergone so many changes, is impossible. But cannot He who formed the universe out of nothing, collect the atoms that constitute our identity, and reunite them to their kindred souls? He can, and will; yea, that very Jesus, who died upon the cross, has the keys of death and of hell, and will effect this by his own almighty poweri.

This clause might further intimate, that by the first act of faith in him our souls should be made partakers of spiritual life. And this would accord with other passages of Scripture, and prepare us for the next clause, which, rising in a climax, delares the benefits that shall result from a continued life of faith upon him.]

  2.      As being “the life,” he will preserve the souls of his people unto everlasting life—

[The bodies of the saints must undergo the sentence denounced against sin; (though death to them is scarcely worthy the name of death; it is rather a sleep, from which they shall be awakened at the morning of the resurrection,) but their souls shall never die: none shall prevail against themn; none shall pluck them out of Christ’s hands; their life is hid in him beyond the reach of men or devilsp; the vital principle within them is an ever-living seed, an over-flowing fountainr: as long as Christ liveth, they shall live also. The separation that will take place between their souls and bodies will only introduce them to a higher state of existence, which they shall enjoy until the day that their bodies shall be awakened from their slumbers, to participate and enhance their bliss.]

We must not however fail to notice the description given of those to whom these promises are made—

[Twice, in these few words, are these blessings limited to believers: not because our Lord disregards good works, or because they shall not be rewarded; but because we cannot do any good work unless we first receive strength from Christ by faith; and because, if we obtained life by working, we should have whereof to glory before God: and God has decreed that no flesh shall glory in his presence, and that we shall glory only in the Lordu. It must never be forgotten that God has caused all fulness to dwell in his Son, Jesus Christ; and that we must, by a continued exercise of faith, receive out of that fulness grace for gracey. It is by faith that we live, we standa, we walk, we are savedc: in a word, “God has given us eternal life; but this life is in his Son: he therefore that hath the Son, hath life; and he that hath not the Son of God, hath not life.”]

  The pointed interrogation with which our Lord closed this address to Martha, directs us how to IMPROVE this subject: it suggests to us,

  1.      That all persons, however eminent in their profession, or decided in their character, ought to “examine themselves whether they be in the faith”—

[It was to one whom he knew to be an humble and faithful Disciple, that Jesus put this question: well therefore may we who are of more doubtful character, consider it as addressed to us; “Believest thou this?” Believest thou that Christ is the only fountain of life; and that there is no way of receiving life from him but by faith? And dost thou believe these things, not in a mere speculative manner (for that many do whose souls are dead before God) but in such a way as to reduce them to practice? The believing of this record forms the one line of distinction between those that shall be saved, and those that shall perish. If we truly receive it, we have already passed from death unto life: if we do not receive it, we are yet dead in trespasses and sins: we have not life now; we cannot have life hereafter. A resurrection indeed we shall partake of; but it is a resurrection to damnation, and not a resurrection to lifef: we shall live; but it will be a life justly denominated death, the second death. Let us not then defer our inquiries into a subject which is of such infinite importance.]

  2.      That the believing of this record is the most effectual antidote against the troubles of life or the fears of death—

[If Martha had felt the full influence of these truths, she would have moderated her sorrows, under the persuasion that her loss was her brother’s gain; and that, if her brother were not restored to life, she should soon meet him in a better world. Thus in every state the consideration of these truths will afford to us also unspeakable consolation: for if we believe in Christ, and have through him the possession of spiritual, and the prospect of eternal life, what cause can we have to complain; what cause to fear? The world will be divested of its allurements, and death of its terrors. Satisfied that all events are under the controul of our best Friend, we shall commit them cheerfully to his wise disposal; and looking forward to the day in which he will call us from our graves, we shall expect his summons with, composure at least, if not also with a holy impatience. Let us then live by faith in our divine Saviour, assured that he will keep us unto eternal life, and exalt us, both in body and soul, unto the everlasting enjoyment of his presence and glory.]

MDCLXVIII

SYMPATHY

             John 11:35.

Jesus wept.

THE Holy Scriptures are, beyond all comparison, superior to any other book; in that they reveal to us truths which human reason could never have explored, and administer consolations which no human composition could ever have imparted. But it is not merely on these accounts that they are to be valued. Taking them as records only, they are deeply interesting, because of the incidents which they bring to our view, and the simplicity which pervades the narration of them. The history of Joseph, for instance, stands unrivalled in this view in the Old Testament, as does the account of Lazarus in the New. By what is related concerning him, we are introduced into the bosom of a pious family, the happiness of which is interrupted for a time by the disease and death of its chief member; and is afterwards exalted a hundred-fold, by the restoration of that person to life. We forbear to enter into the particulars of that history, as they may be read by every one at home: but we would call your attention to that particular incident mentioned in our text, “Jesus wept.”

In these words we have,

  I.      A memorable occurrence—

Only reflect on the person of whom this is spoken. He was no other than our incarnate God; who, being absolutely perfect in every respect, was far above the reach of those passions with which we are apt to be transported, and had all his feelings in perfect subjection: yet of him it is said, that, at the grave of Lazarus, “he wept.”

But from whence proceeded these tender emotions? They arose,

  1.      From sympathy with his afflicted friends—

[Such was his regard for Lazarus and his sisters, that his friendship for them was a matter of public notoriety. And now that death had made an inroad on their happiness, and reduced the surviving sisters to deep distress, he could not but feel for them, and participate in their sorrows. In truth, sympathy is a necessary fruit of love, and altogether inseparable from it. When, therefore, our Lord saw these friends weeping so bitterly, and their friends and attendants weeping also, he could no longer refrain, but had his own cheeks also suffused with tears. To this principle the spectators ascribed his tears: they all exclaimed, “Behold, how he loved him!”]

  2.      From compassion for their remaining infirmities—

[After all that they had seen and known of him, they should have assigned no limits either to his power or grace. Yet behold, though they did believe that he could have preserved their brother from death, they had no conception that he was able to restore him from the grave. Though he had intimated to them his intention to do so, they could not believe him: and when he actually prepared to do so, they imagined that the period which had elapsed since his death, and which, according to the common course of things, would have caused the body to decay, was an insurmountable obstacle to his purpose. Well might this give pain to his holy soul. And that it did so, we see from the reproof which he administered: “Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?” With his own Disciples, also, he was frequently grieved on the same account.]

  3.      From grief for the obduracy of those, who, he knew, would be yet further hardened by this miracle—

[This, I doubt not, entered deeply into his feelings at this time. It was for their conviction that he had refrained from healing Lazarus at first, and had afterwards delayed coming to his friends till he had been four days dead. It was for the very same end that, instead of exerting his own Almighty power in the way that he usually did, he prayed to his heavenly Father to effect the miracle; shewing thereby the Father’s union with him in all that he did, and thus placing beyond all reasonable doubt the truth of his own Messiahship. But “he knew what was in man:” he knew that this stupendous miracle would only enrage some of them the more, in proportion as it carried conviction to the minds of others; and that, instead of converting their souls, it would only precipitate, them into more heinous guilt and wickedness. All this it eventually did: and all this he foresaw. We wonder not, then, that he wept; seeing that the very means he was using for the salvation of men, would issue, with respect to many of them, in their more aggravated condemnation. Nor were these things of rare occurrence. They prevailed amongst the great mass of his hearers, and proved a source of continual sorrow to his soul.]

But in these words we have, also,

  II.      An instructive lesson—

Were we to trace this occurrence in all its bearings, we should scarcely know where to begin, or where to end. We shall content ourselves, therefore, with noticing only two or three things which naturally arise out of it.

We see then from it,

  1.      That there is no condition in this life, in which men are exempt from sorrow—

[Had there been any exception from the common lot of all men, we should have looked for it in such a family as that of Lazarus, where there was such ardent love between all the members of it, and so peculiar an interest in the favour of the Lord Jesus; or, at all events, we should expect to find it in our incarnate God. But death invaded their peaceful mansion; and filled the surviving sisters with distress, in which also the Saviour himself participated. Who then, amongst us, can hope for freedom from the general lot? Truly, this is a “Bochim,” a vale of tears, to every child of man. However prosperous our condition may be, no one “knows what a day or an hour may bring forth.” Either in our own persons, or in our families and connexions, it will be strange indeed if something do not frequently occur to damp our joys, and to remind us that “this is not our rest:” for “man is born to trouble,” as naturally and as certainly, “as the sparks fly upward.”]

  2.      What is of necessity the operation of divine grace in the soul—

[The sum and substance of all practical religion is love: and wherever love exists, there will be sympathy: for it is impossible but that the members of the same body should have a community of feeling with each other. To “rejoice with them that rejoice, and to weep with them that weep,” is the necessary fruit and consequence of grace in the soul.” The man that is devoid of these holy feelings is destitute of piety altogethern. In truth, for our griefs and sorrows we have the very same occasions as at this time presented themselves to our blessed Lord. There are troubles and calamities all around us: and if we have our souls duly impressed with them, we shall be able to say, with holy Job, “Did not I weep for him that was in trouble? Was not my soul grieved for the poor?” But if there are no particular troubles that come under our cognizance, who can open his eyes and not see to what an extent sign reigns in all the world? And should not that move us? Should not “rivers of waters run down our eyes, because men keep not God’s law?” Should we not say with the Prophet Jeremiah, “O that mine head were waters, and mine eyes a fountain of tears, that I might weep day and night for the sins and miseries of my people! Nor should the defects of those who profess godliness escape our notice. When Paul marked the conduct of some at Philippi, he was quite distressed in his soul because of the delusions by which they were blinded: “Many walk,” says he, “of whom I have told you often, and tell you now even weeping, that they are the enemies of the cross of Christ, and that their end is destruction.” And so tenderly did he enter into the concerns of all, that he could say, “Who is weak, and I am not weak? who is offended, and I burn nots?” This is “the mind that was in Christ Jesus;” and in this every true disciple will resemble him.]

  3.      What a Friend we have, before whom to spread all the sins and sorrows wherewith we are oppressed—

[Has any temporal calamity befallen you? He who wept at the grave of Lazarus invites you to call upon him: “Call upon me in the day of trouble, and I will hear thee; and thou shalt glorify me.” Are you loaded with a sense of guilt? The same Almighty Friend says to you, “Come unto me, all ye that are weary and heavy-laden; and I will give you restx.” Very remarkable is that expression of his pity for Ephraim of old: “Surely I have heard Ephraim bemoaning himself thus .… Is not Ephraim my dear son? is he not a pleasant child? For, since I spake against him, I do earnestly remember him still: yea, my bowels are troubled for him: I will surely have mercy upon him, saith the Lord.” And do you think that he will exercise less compassion towards you? O, know for a certainty, that you “have not a High-Priest who cannot be touched with a feeling of your infirmities, but was in all points tempted like as you are, yet without sinz.” Be it so, that your sins appear to be of more than ordinary enormity, because of the circumstances under which they have been committed: shall you therefore despond? Be assured, that He who wept over the murderous Jerusalem, has lost none of his compassion, but is alike willing to exercise his mercy towards you. He is justly called “the Consolation of Israel:” and, if you seek him, he will be found of you: though you were dead, yet should you live: and if you will truly believe in him, you shall assuredly behold the glory of God.”]

MDCLXIX

LAZARUS RAISED

             John 11:40.

Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?

SUCH is the state of God’s people upon earth, that they can scarcely ever come into trying circumstances without discovering the frailty of their nature, and laying themselves open to reproof from their Divine Master. But in all the rebukes which our Lord gave his Disciples, we may notice a peculiar tenderness, like that of a parent towards his beloved child. In the passage before us he had occasion to reprove the unbelief of Martha: but he could not possibly have done it in milder terms.

In considering this reproof, let us notice,

  I.      What it spake to her—

She, in her extremity, sent to Jesus, to entreat him to restore her brother Lazarus to health—

[Bethabara beyond Jordan, where Jesus was, was a long day’s journey from Bethany. Martha and Mary had foreborne to inform him of their distress, till they despaired of obtaining help for their brother except from his miraculous interposition. In answer to their petition, he sent them word, that “the sickness of their brother should not be unto death; but that the Son of God should be glorified thereby.” But, instead of attending to the request immediately, he staid where he was two days, and then went to Bethany, and found, that Lazarus, who had died soon after the departure of the messenger, “had been dead and buried four days.” Martha, hearing of his arrival, went forth to meet him, and expressed her regret that Jesus had not been there whilst her brother was yet alive, since she was confident, that he would have exerted his almighty power to restore him to health. Our Lord now repeated what he had declared to the messenger, and told her that “her brother should rise again.” She however, supposing him to speak of what should take place “at the last day,” took no notice of his words as a ground of present consolation. Jesus therefore proceeded to speak more plainly, that “He himself was the resurrection and the life: and that one who believed in him, though he were dead, yet should live, yea, and never die.” But still she did not see in this, that he who could restore dead souls to life, could also with equal ease restore a body that was dead. When therefore he ordered the stone to be removed from his grave, she intimated, that the state of his body, now putrid, placed it beyond a possibility of restoration to life. Upon this our blessed Lord administered the reproof which we are now considering: “Said I not, that, if thou wouldest believe, thou shouldest see the glory of God?” Then, not being “extreme to mark what was done amiss,” he spake the word, “Lazarus, come forth:” and immediately he that was dead came forth, with all the solemn appendages of death adhering to him; and was again restored to the society of his beloved sisters and friends.]

By the mercy vouchsafed to her on this occasion “God was greatly glorified”—

[How wonderful must the condescension and grace of God appear to Martha, when she saw the request of such unworthy creatures as herself and her sister prevailing to such an extent as this! — — — And what a confirmation had she now before her eyes of that truth which she had already confessed, that “Jesus was indeed the Christ, the Son of God, that was to come into the world!” — — — What an enjoyment too would they henceforth have of their brother’s society, whose presence could not fail of bringing all these things to their remembrance, and of calling forth on all occasions their devoutest praises and thanksgivings to their God and Saviour! — — — Thus then did she indeed see the glory of God, notwithstanding her faith, though true, fell very far short of that perfect standard to which it ought to have attained.]

But, not to confine the reproof to her, let us consider,

  II.      What it speaks to us—

To us does the Lord Jesus speak in his word, as truly as he ever spake to Martha, or to his own Disciples. To ourselves then we may apply that question, “Said I not thus and thus unto thee? and that, if thou wouldest believe, thou shouldest see the glory of God?” Yes: and in this reproof we see,

  1.      That whatever the Lord Jesus has spoken to us, should be treasured up in our minds—

[In his word are “exceeding great and precious promises:” and every one of them is made to us: and it is no less our duty, than our privilege, to rely upon them, and to expect their accomplishment to our souls. For instance, He has told us that “those who come to God by him God will in no wise cast out” — that “all manner of sin and wickedness shall be forgiven unto them — and that “they shall never perish, but shall have eternal life.” These, and ten thousand other promises we should treasure up in our minds, and plead them before God in prayer. Nor should we ever be discouraged by any difficulties or any delays. The difficulties may be designed of God for the fuller manifestation of his own glory — — — and the delays be permitted to endear to us the more the mercies that he will vouchsafe unto us.]

  2.      That the more we exercise faith in God the more will he manifest to us his glory—

[God will honour faith. See it in the case of Abraham and in the case of Moses: How much more visible were his power and grace in the birth of Isaac when he was given to Abraham after all hope of any progeny had ceased, and when restored to him afterwards, as it were, from the dead! And how did every difficulty that interposed between the first message delivered to Pharaoh and the final establishment of the Hebrews in the promised land, display and magnify the grace of God in that stupendous dispensation! So shall we find in all God’s dealings with us, the more we are tried, the more will his glory appear to us, if only we stagger not at his promises, but be strong in faith, giving glory to him! Only let us never limit his power, or doubt his veracity. If our case appear as desperate as that of Lazarus, let us not therefore doubt, and much less despond: for sooner shall heaven and earth pass away, that one jot or tittle of his word shall fail” — — —]

MDCLXX

THE PROPHETIC COUNSEL OF CAIAPHAS

  John 11:51, 52.

This spake he not of himself: but being high-priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

IT is often found that the people who are not humbled and converted by the Gospel, are irritated and incensed by it; and that, to justify their rejection of its truths, they become persecutors of those who preach it. When their prejudices are once excited, nothing will allay them. However exemplary a minister may be in his conduct, however benevolent in his purposes, however wise and discreet in his exertions, he cannot escape their censure, or ward off their hatred. Rather than he should pass without censure, the very best actions of his life shall be brought against him as grounds of accusation. The abundance of his labours and the success of his endeavours shall be reported as matters worthy of blame, and shall be made the grounds of inveterate persecution. It was thus when our blessed Lord himself ministered on earth. His wisdom or benevolence none can doubt: yet was he “a butt of contradiction” to all around him. He had just wrought a stupendous miracle in raising from the grave a man who had been dead four days, and who, in that climate, must have begun to putrefy. Would any one suppose that this should give offence? yet behold, some who were present, went and made the miracle an occasion of grievous complaint; insomuch that the high-priest instantly convened a council, in order to concert measures for preventing a repetition of such offences in future. After some of the chief-priests had offered their opinions, the high-priest himself, in a very contemptuous and dictatorial tone, decided the point at once; and determined, that private, should give way to public, good: this, he said, common policy required; and therefore it was expedient to destroy the author of this benevolent act, lest the popularity which he had acquired by means of it, should excite the jealousy of the Roman government, and call down their vengeance on the whole nation. This advice was immediately, though not unanimously, agreed to; (for any argument will suffice, when prejudice is the judge;) and means were instantly adopted for executing the decree. But the text informs us, that this advice, pronounced as it was with oracular authority, was indeed an oracle; though it was dictated by God in a very different sense from that in which it was intended by Caiaphas. We shall therefore illustrate it in both points of view:

  I.      As intended by Caiaphas—

Caiaphas meant only, that, as the state would be (in his apprehension) endangered by the popularity of Jesus, common policy required that they should destroy him at once. But what advice was this to come from a minister of religion, yea, from God’s high-priest!

  1.      How unjust!

[Here was nothing criminal laid to the charge of our blessed Lord; yet was he to be treated as a criminal, and to be put to death as a malefactor. On what principle could this be justified. We do not hesitate to say, that nothing can warrant such a procedure. If a man think that he can benefit the State by exposing his own life, he is at liberty to do it; yea, every true Christian ought to be willing to “lay down his life for the brethren:” he should even account the sacrificing of his life in such a cause, to be rather a source of exultation and triumph, than of dread and sorrow. But no tribunal under heaven can take away the life of an innocent man: nor ought that which is radically unjust, ever to be sanctioned by legal authority.]

  2.      How impious!

[It was acknowledged by Caiaphas himself, that Jesus had wrought “miracles,” “many” miracles; and miracles of such a nature as to carry conviction with them to every beholder. Now these miracles proved to demonstration, that Jesus was sent by God himself: they were the broad seal of heaven attesting his Divine commission. What then was the advice, but a direct opposition to God himself? There was not so much as an attempt to cover the impiety: a fear of man’s displeasure was the avowed and only reason for the commission of it. To what a height of wickedness must that man have attained, who could offer such advice; and that council who could adopt it!]

  3.      How absurd!

[The Jewish history might have shewn the council, that the Romans could not prevail against them any further than God authorized and empowered them to do so. Consequently, if they looked no further than to their temporal happiness, it was their wisdom rather to conciliate the favour of God by doing what was right, than to provoke him to anger by murdering his dear Son. Yet, so infatuated were they, as to fear “the axe, rather than him that heweth therewith;” and to draw down the certain displeasure of the Almighty, rather than incur the danger of displeasing a worm like themselves. The event proved the folly of their choice: for the very means they used to avoid destruction, brought down destruction upon them, and that too from the very persons whose favour they had so impiously courted. In the space of forty years, God executed upon them the most signal vengeance: he inflicted upon them the judgment he had warned them of: and made use of the Roman armies “miserably to destroy those murderers, and to burn up their city.”]

But we are told that Caiaphas “spake this not of himself.” He meant indeed what he said; but his words bear a very different construction,

  II.      As dictated by God—

Since the Jews had been brought under the Roman yoke, the high priesthood, instead of being continued to the end of life, was changed as often as the interests of the Roman government appeared to require it. It now happened, that, notwithstanding Annas, the predecessor of Caiaphas, was yet alive, Caiaphas was high-priest. And, as God in former times had enabled the high-priests, by means of the Urim and Thummim, to declare his will, it pleased him now so to overrule the mind of Caiaphas, that he should utter a prophecy, when of himself he designed nothing more than to give the most impious advice. And though this was certainly a remarkable instance of God’s interposition, it was by no means singular: for none of the prophets fully understood the import of their own words: some prophesied without any direct intention on their partg; and others, in words most opposite to their own wishes.

In this prophecy he unwittingly declared,

  1.      The end of Christ’s death—

[Be astonished, O heavens! this inveterate enemy of Christ, at the very moment when he proposed that he should be put to death, proclaimed, that it was not for his own sins, but for the good of others! How careful was God to clear the innocence of his Son, when, in addition to this wretched pontiff, he stirred up Judas who betrayed him, and Pilate who condemned him, and one of the malefactors that suffered with him, and the centurion who superintended his execution, to unite their testimony to this effect! With this prophecy of Caiaphas agree those of Daniel and Isaiah, that “the Messiah was to be cut off, but not for himself;” that he was to be “wounded for our transgressions, and bruised for our iniquities.” Yes, “he died, the just for the unjustl:” he was a propitiation for our sins; and not for ours only, but also for the sins of the whole world.”]

  2.      The efficacy of it—

[Caiaphas intimated, that if this Jesus were put to death, all cause of fear would cease, and the whole nation would enjoy both peace and safety. Blessed truth! provided only we believe in Jesus: we then indeed have nothing to fear from those who have enslaved us, or from those who seek our ruin: sin, Satan, death, and hell shall all be disarmed of their power. The whole Israel of God, wheresoever “scattered,” are the nation of whom Caiaphas unwittingly spake: they are “a holy nation:” they are interested in all that Christ has done or suffered: they “are gathered into the one” great community; partakers of one heavenly nature; members of one mystical body; and heirs of one eternal glory. Caiaphas, thy words are true; “they are tried to the uttermost;” that Jesus, whom thou persecutedst, “has by death destroyed death, and delivered those who were all their life-time subject to bondage.”]

  INFER—

  1.      How mysterious is the providence of God!

[That act which was in itself the most atrocious that ever was committed, was in its effects the best! How deep a mystery! the life of the world secured by the death of God’s only Son! But so it is still: “God’s ways are in the great deep:” and the very efforts which are made by men and devils for the destruction of his people, are instrumental to their establishment and growth in grace. And the time shall come when all the saints shall see as much reason to bless God for the malice exercised towards themselves in particular, as now they see to adore him for the accomplishment of his word in and by the Lord Jesus.]

  2.      How rich his grace!

[For whom was it that Jesus died? it was “for that nation;” that nation that abused so many mercies, and persecuted so many prophets, and imbrued their hands in the blood of God’s only Son! Even Caiaphas himself, with all that were concerned in that unparalleled transaction, were free to accept of mercy, and, by the sprinkling of the blood of Christ upon their souls, to be cleansed from the guilt of shedding it. Nor are we excluded from the benefit. Whatever guilt we may have contracted, the way is open for us, if we desire reconciliation with our offended God: “Not one that comes to him shall ever be cast out.” Let this grace, this “exceedingly rich grace,” fill us with astonishment, and be now, as it certainly will be in the eternal world, the subject of our incessant praise.]

MDCLXXI

OUR LORD’S VIEWS OF HIS OWN DEATH

  John 12:23, 24.

Jesus answered them, saying. The hour is come, that the Son of Man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.

THE nearer our Lord’s death approached, the more he delighted to speak of it. So far from regarding it as an object of terror, he was longing for its accomplishment. To his Disciples he had frequently declared the precise manner of it, together with all its antecedent indignities; and now he declares it to some strangers, whom curiosity had led to visit him.

Whether those strangers were Jews or heathens, is not agreed: but from the general use of the term which we translate “Greeks,” and from the difficulty which the Disciples felt about introducing them to Jesus, we apprehend that they were heathens, who had been proselyted to the worship of the true God, but were not become Jews by circumcision. Jesus had forbidden his Disciples to enter into any cities of the Gentiles, when he sent them out to preach his Gospel; and therefore they might well doubt the propriety of introducing Gentiles to him; which Philip did not venture to do, till he had conferred with Andrew, and consulted Jesus himself also on the point. When, however, they were brought to him, he advertised them of his approaching death, which he represented as a source of honour to himself, and of benefit to man. In these two views we shall consider it,

  I.      As a source of honour to himself—

He speaks not of being crucified, but glorified: for his death was indeed a glory to him:

  1.      As atoning for the sins of the whole world—

[This is the true light wherein to view his death: it was a sacrifice for sin, for the sins of all mankind: and it perfectly satisfied all the demands of law and justice, so that “God may be just and yet the justifier of all who believe in Jesus” — — — View the death of Christ in this light, and say whether his crown of thorns were not his brightest diadem; and the cross on which he expired, his most glorious throne? Men indeed saw nothing but shame in his crucifixion; but God and angels beheld it replete with glory — — —]

  2.      As opening a way for the salvation of all mankind—

[Being “lifted up, he was to draw all men unto him.” He was the true “Shiloh, unto whom the gathering of the people should be.” Had he been the Saviour of Jews only, it had been comparatively a light matter; but being God’s salvation to the ends of the earth, he was most glorious in the eyes of God himself. Behold, now already was he reaping the first-fruits of that harvest which was soon to be gathered in: the solicitude of these Greeks to be made acquainted with him was an earnest of that more extended dominion which he was speedily to possess. And who can reflect on “his erecting thus his standard to the nations,” and not acknowledge “his rest to be glorious?” Indeed this gathering of the people to him is represented by the prophets as constituting the summit of his glorye — — — and he himself is “satisfied with all the travail of his soul, when he reaps this as its appointed fruit.” But the songs of the redeemed in heaven are the best evidence of this unquestionable truth.]

Our Lord next speaks of his death,

  II.      As a source of benefit to man—

The illustration here used is familiar to all: every one knows that a grain of wheat, if left exposed upon a rock will be unproductive; but that if buried in the earth, it will corrupt, and vegetate, and bring forth fruit. Now to this our Lord compares his death.

If he had not died, he would not have proved a Saviour to any—

[If he had not died, there would have been no atonement made, no sin forgiven, no soul of man delivered. There was no other way in which God could have been reconciled to his sinful creatures, consistently with his justice, holiness, and truth — — — In vain would Christ himself have become incarnate, if he had not died: in vain would he have fulfilled the law himself, and set us a perfect example of obedience: if he had not completed the work by his death, the demands of law and justice had been still unsatisfied, and every child of Adam must have perished. As for any attempt on our part to supply the deficiency, either by repentance or amendment, it would have answered no purpose; it would have left us under the curses of the broken law — — —]

But by his death millions obtain life—

[It is not thirty, or sixty, or a hundredfold, that that grain of corn produces, but millions, innumerable as the sands upon the sea-shore: “the fruit of it shall shake like Lebanon, and they that spring up from it in the city, shall be as the piles of grass upon the earth. Think of the fruit produced by it in the apostolic age, and that which is yet growing from it in every quarter of the globe, and that which will arise in the Millennium, when the knowledge of the Lord shall cover the earth as the waters cover the sea: truly it will at last be a multitude, which no man can number, out of every kindred, and nation, and tongue, and people; all growing upon his root, all deriving life from his stem, all assimilated to his image, and all treasured up at last in the same garner! And is one single soul of such value, that the whole world is as nothing in comparison of it? What then is the benefit arising to mankind from the death of Christ! how vast! how extensive! how incalculable!]

  ADDRESS—

  1.      Those who are inquiring after Jesus—

[If any are saying, like these Greeks, “Sir, we would see Jesus,” we bless God who has put that desire into their hearts: and we shall be glad to be instrumental in any respect in introducing them to him. Of one thing we can confidently assure them, that there no longer exists any barrier to their admission to his presence, provided they desire in sincerity of heart to devote themselves to his service: whatever be their nation, their profession, their character, they are alike welcome, if they come with penitence and faith; and may be assured, that “he will in no wise cast them out.” Would they know what he would principally commend to their attention? we answer, he would direct them to consider his death as the most stupendous display of his love, and an inexhaustible source of blessings to their souls. Reflect then, ye inquiring people, on the Saviour’s love, and give him the glory due unto his name.]

  2.      Those who profess themselves his followers—

[As Jesus had frequently told his own Disciples that they must be ready to lay down their lives for him, so he now declared to these strangers, that these were the only terms on which he would accept them as his people. The wheat must resemble that from which it sprang; and the Disciples be conformed to the image of their Lord. Nor must they only be willing to suffer like him, but must account those sufferings their glory. This was the practice of the Apostles; and must be the practice of all who would adorn the Gospel. We should feel no difficulty in pronouncing him honoured and glorified, who should be irradiated with a glory, like Moses, or have the Holy Ghost lighting visibly on him, as once he did on the Apostles: with equal confidence then may we pronounce him glorified, who bears his cross after Jesus; for “the Spirit of glory and of God resteth upon him.” Remember then, brethren, that these are the terms on which Christ acknowledges you as his; and “arm yourselves with the mind that was in him.” Be content to “suffer with him; and then you shall also be glorified together.”]

MDCLXXII

THE BENEFIT OF FOLLOWING CHRIST

  John 12:26.

If any man sense me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

THE Christian’s life is certainly a life of difficulty and self-denial, not only as being contrary to our natural inclinations, but as exposing us to the contempt and hatred of an ungodly world. From the very days of Cain to this present moment, the wicked have hated, reviled, and persecuted the just. The prophets were all, without exception, treated with great malignity. The Apostles were deemed as “the very filth of the world, and as the off-scouring of all things,” both by their own people the Jews, and by the Gentiles in every place. Our blessed Lord himself, in whom no fault whatever could be found, was an object of “abhorrence to his whole nation,” and was put to death by them as the vilest and most odious of malefactors. And we also are taught to expect similar treatment at the hands of those amongst whom we live. Nor are we at liberty to shun the cross by any relaxation of our principles, or by any deviation from the path of duty. Our Lord tells us plainly, that “he who loveth his life shall lose it; and that he only who hateth his life in this world, shall keep it unto life eternal.” But if this appear hard, the encouragement which our Lord affords us is amply sufficient for the support of our minds. His injunction is, “If any man serve me, let him follow me,” even unto death. And for his encouragement I assure him, that where I am there shall also my servant be: yea, if any man serve me, him will my Father honour.

Here we have, on the most unquestionable authority,

  I.      Our duty set before us.

  II.      Our encouragement to perform it.

  I.      Our duty is to “serve” the Lord Jesus Christ, “whose we are and whom therefore we are bound to serve.” But how must we serve him? Our Lord says, “If any man serve me, let him follow me:” Let him follow me,

As his Teacher, to instruct him.

As his Master, to rule him.

As his Saviour, to save him.

As his Example, whereby to regulate the whole of his conduct.

We must follow Christ as our Teacher, to instruct us. “Christ is a Teacher come from God.” He has “left the bosom of his Father, and come down to earth to declare him to us,” and to make known to us his mind and will. In particular, He is come to inform us what plan his heavenly Father has devised for the restoration of a guilty world to his favour; and in what way they must walk so as to please and honour him. And he expects that we come to him with the docility of little children, and receive instruction from his lips: “Learn of me,” says he, “for I am meek and lowly in heart;” that is, ‘Learn of me, for I can bear with your infirmities, and will carefully convey instruction to you as you are able to receive it.’ It was in this way that Mary sat at his feet, whilst her more earthly-minded sister Martha was cumbered about providing for the guests whom she was about to entertain: and this was “the good part” which Mary chose, and which, our Lord assured her, should never be taken from her. To inculcate this lesson, and to induce this habit, was the real scope of our Lord’s address to the Rich Youth, who desired to know what he must do in order to obtain eternal life. Our Lord told him to “keep the commandments.” And, when the Young Man, ignorant of their spiritual import, affirmed that he had kept them all from his youth up, our Lord said to him, “Go and sell all thou hast, and come and follow me; and thou shalt have treasure in heaven;” by which he meant, not that the sacrifice of earthly treasures would purchase those which are eternal; but that by disencumbering his mind of earthly cares, and attending diligently on the instructions that should be given him, he should gradually be guided into all truth, and finally attain that eternal life about which he had professed so much concern. This is what our Lord requires at our hands also; and not at the commencement of our career only, but throughout our whole lives. After he had taught his Disciples during the whole of his ministerial life, even after he was risen again from the dead, he both “expounded to them out of the prophets all that related to himself,” and “opened their understandings that they might understand the Scriptures:” and in like manner must we, to the latest hour of our lives, come to him for the illumination of our minds by his word and Spirit. We shall still need the same teaching as at the first, and must come to him for that spiritual “eye-salve which he alone can give.”

Next we must follow him as our Master, to rule us. “We call him Lord and Master; and we say well; for so he is.” But “to what purpose shall we call him Lord, Lord, if we do not the things which he says?” His word must be a law unto us at all times, and under all circumstances. There is no authority whatever that is to be regarded in comparison of his. When the Disciples were forbidden to preach in his name, they made this appeal to their Rulers; “Whether it be right to hearken unto you more than unto God, judge ye.” So whatever menaces be used to intimidate us, and to deter us from the path of duty, we must say with St. Paul, “None of these things move me, neither count I my life dear unto meg,” so that I may but discharge the duty I owe unto my Lord, and approve myself to him as his faithful servant.

Further, we must follow him as our Saviour, to save us. There is no other Saviour, no other name under heaven given among men whereby we, or any human being, can be saved. It is he who has by the sacrifice of himself effected our reconciliation with our offended God: and he says, “Look unto me, and be ye saved, all the ends of the earth.” “As the serpent was lifted up in the wilderness that the wounded Israelites might look unto it and be healed, so,” says our Lord, “have I been lifted up, that whosoever shall believe in me may not perish, but may have eternal life.” But our eyes must be to him alone. We must not blend any thing with his all-sufficient merits. We must not look partly to ourselves and partly to him; for he will not endure any rival, or “give any part of his glory to another.” If St. Paul “desired to be found in Christ, not having his own righteousness but the righteousness which is of God by faith in Christ,” much more must we renounce all dependence on our own works, and seek to be justified by Christ alone. As in heaven there is but one song, “To him that loved us and washed us from our sins in his own blood, and made us kings and priests unto God and the Father, to him be glory and dominion for ever and ever;” so on earth must there be an entire and exclusive affiance in him for all the blessings of salvation.

Once more, we must follow him as our Example, to regulate the whole of our life and conversation. When he washed his Disciples’ feet, he declared, that he intended in this symbolical act to shew, how they were to demean themselves towards each other; and, by the example he then set them, to inculcate the necessity of their performing towards the meanest of their brethren every possible act of condescension and love. So by St. Peter we are informed, that under still more trying circumstances the Lord Jesus Christ “has set us an example that we should follow his steps,” and more especially in those duties which are most difficult and self-denying. As “he did no sin, neither was guile found in his mouth, and when he was reviled, reviled not again, and when he suffered, threatened not, but committed himself to him that judgeth righteously; so we, under all the heaviest trials that can come upon us, are to suffer them with all meekness, “blessing those who curse us, and praying for those who despitefully use us, and persecute us;” our determination, through grace, must be, not to be overcome of evil, but to overcome evil with goodo. In a word, “the whole mind must be in us that was in Christ Jesus; and under all imaginable circumstances we must approve ourselves as followers of Christ, walking as he walked, and doing only those things which will please and honour our Father which is in heaven. It must at all times be “our very meat to do his holy willr.”

Now this, I apprehend, is the import of those words, “If any man serve me, let him follow me:” ‘let him follow me for all the ends and purposes for which I came into the world, that he may honour me before men, and become fully meet for all the blessedness which I will award unto him.’

To enforce this precept, our Lord adds the richest possible encouragement:” Where I am, there shall also my servant be: if any man serve me, him will my Father honour.”

Now I would ask, Where was our Lord when he spake these words? In his human nature he was on earth; but in his divine nature he was in heaven. For thus he said to Nicodemus; “No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.” And after our blessed Lord had completed on earth the work which his Father had given him to do, he was raised from the dead, and exalted to the right hand of God, far above all principalities and powers, and was invested with a throne and a kingdom as the just recompence of his obedience unto death. ‘Now’ says our blessed Lord, ‘such is the felicity that awaits all my obedient servants, and such the glory that shall be accorded to them.’ Whilst he was yet on earth, he told them, that “he was going to heaven to prepare mansions for his obedient followers, and that in due time he would come again and receive them to himself that they might be with him, in a full enjoyment of his presence and glory.” He also made it a part of his intercessory prayer just before his death, “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 meu.” And St. Paul has told us, that at the last day the Lord Jesus will come again in power and great glory, and gather together his obedient people to “meet him in the air; that so they may be ever with the Lord.” At the instant of death shall this felicity be conferred on our souls, as on the dying thief in paradise; and at the day of judgment shall our bodies also be restored to life, that in union with our souls they may have a full and everlasting participation of this glory. Well, therefore, does the Apostle add, “Comfort ye one another with these words.” And are there any circumstances under which these words must not administer comfort? The Lord Jesus glorified his Father when on earth: and now he is glorified with him.” And, if we glorify God by following his dear Son, will he not glorify us also? Yes: he will honour us, even as he has honoured the Lord Jesus. He will acknowledge us as his beloved children before the whole assembled universe. He will exalt us to the kingdom which he has prepared for us before the foundation of the world. He will place us on the very same throne on which he has placed his Son: he will assign to us the office of judging the world, yea and of judging angels too, as assessors in judgment with hima: and he will “give to us the very same glory which he has given to him.” Doubtless in all this the Lord Jesus will have the pre-eminence, even as the sun, which is the fountain of light, has above the twinkling star, which emits only a borrowed radiance: but as far as what is finite can be compared with what is infinite, we shall enjoy in our measure the same blessedness and the same glory which Christ himself possesses; being “heirs of God, and joint-heirs with Christ.”

Behold then what encouragement is here afforded us! Did Christ himself “for the joy that was set before him endure the cross and despise the shame, till he was called to sit down at the right hand of the throne of God?” Methinks we should do the same: we should account no commandment hard, nor any suffering grievous. We should consider ourselves as altogether devoted to the Lord Jesus, and “yield up both our bodies and our souls as living sacrifices to him,” to be consumed, as it were, if he see fit, on his altar by the flames of martyrdom, but especially and above all by the fire of his love.

But who can conceive aright of this glory? We can form no idea of what it was to behold the Lord Jesus on Mount Tabor, when his glory shined above the brightness of the meridian sun: how much less can we conceive what it must be to “see him as he is” in glory! There he shines, not only in all the brightness of the Godhead, but in the tempered effulgence of the “Lamb that has been slain.” There we shall see, not merely the glories of his nature, but all of them exhibiting in the brightest possible array the wonders of his love. There we shall behold him not merely as God, but as a Redeeming God, yea, as our Redeemer, and our God, and our portion for ever. Tell me, does not this afford us encouragement to serve him, and to “follow him without the camp, bearing his reproach?” Surely not life itself should be of any value, but to honour him with it. See what men will do for earthly advancement; what cares, what labours, what privations will they endure; if by any means they may obtain the favoured objects of their ambition! And shall we account much of any labours or sufferings which we may be called to endure in order to the attainment of this glory? I blush to think how stupid and brutish we all are: Methinks, that acknowledgment of Agur was but the just expression of his feelings, and well befits every one of us, “I am more brutish than any man, and have not the understanding of a man.”

And now, my brethren, let us improve this subject, first in reference to ourselves, and next in reference to the mournful occasion before us.

In respect to ourselves, we are here of necessity called to inquire what our habits are, and what our prospects? Whose servants are we, and whom do we follow? The Apostle appeals to us, that “To whomsoever we yield ourselves servants to obey, his servants we are to whom we obey, whether of sin unto death, or of obedience unto righteousness.” Let me ask you then, Whose sentiments you have adopted, and whose precepts you have followed? Do you not find, on a retrospect of your past lives, that you have adopted for the most part the maxims of a corrupt world, instead of receiving explicitly, and following exclusively, the commandments of your God? Let me further ask respecting your views of salvation: Have you seen and felt your utter incapacity to save yourselves, and “fled to Christ for refuge as to the hope set before you,” renouncing every other ground of dependence, and relying altogether upon his blood and righteousness for your acceptance before God? And have you consecrated yourselves to God as his redeemed people, that, “having been bought with a price, you may glorify him with your body and in your spirit which are his?” And do those who are around you, behold in you such a resemblance to Christ, as constrains them to acknowledge you as his peculiar people, who have been brought by him out of darkness into marvellous light, and are shewing forth his virtues in the whole of your life and conversation? If you are really Christ’s, you are “living epistles of Christ, known and read of all menl?” Now inquire whether it be so with you? for on this depends all the consolation which is here afforded us. I appeal to you, whether you can reasonably hope to be with Christ hereafter, if you do not serve him here; or, that God will honour you as his redeemed people in heaven, if you do not honour him in this world as his faithful servants? He has told you expressly, “Them that honour me I will honour, and they that despise me shall be lightly esteemed.” Yes indeed, if the obedient shall come forth to everlasting life, the disobedient “will awake only to shame and everlasting contemptn.” Of this there can be no doubt. I will appeal even to the most confident amongst you, Do you yourselves believe, that God will put no “difference between those who serve him and those who serve him not?” You cannot but know that he will act as a righteous Judge, though you are unwilling to regard this truth in reference to yourselves with all the solemnity that it deserves. Behold then, ye servants of the world, ye stand altogether self-condemned. Ye know, and must know, that God will recompense men according to their works; and that “they only who seek for glory and honour, and immortality, can ever have eternal life.” Suffer me then to ask, IF IN THE ETERNAL WORLD YE BE NOT WITH CHRIST in heaven, where, and WITH WHOM WILL YE BE? Oh! this is an awful question. I pray you to answer it to your own souls. To the Jews who rejected him, our Lord said, “Whither I go ye cannot come:” so must I say to you who make it not the one end of your lives to serve and honour him: “Ye shall die in your sins; and where Christ is, ye cannot come.” I pray you, lay this to heart, and give up yourselves to him without delay, as his willing and devoted servants.

In reference to the mournful occasion on which we are assembled, one sentiment pervades us all; viz. that our loss is our brother’s gain. Our loss is indeed great. To his bereaved family it is irreparable, except as the bereavement may bring them, as I hope it will, to God, and be the means of spiritual and eternal welfare to their souls. To the Church of God the loss will be exceeding great. Who, that has known our departed brother from the first moment that he undertook to advocate the cause of God’s ancient people, must not bear witness to his unremitting zeal and diligence in this high calling? Truly in labours has he been very abundant; as all who have been connected with “the London Society” can witness. In truth, it is wonderful how a person, not naturally robust, should have been able to sustain all his diversified labours and fatigues. In all his counsels and deportment, they who have seen the most of him will attest, that he has manifested, in no ordinary degree, the meekness of wisdom, and rendered incalculable service to the cause in which he has been so long engaged. To the children in the schools he has been a parent from the beginning; nor can we doubt but that several of them, who have died in the faith of Christ, will be “his joy and crown of rejoicing” for ever and ever. O that God may be pleased to raise up another like unto him, endued with the same holy zeal and heavenly disposition! As for himself, we cannot but congratulate him rather than condole with him. If St. Paul accounted it “better to depart and be with Christ,” than to protract the most favoured existence upon earth, no doubt our departed brother feels this realized in himself at this time. Who can conceive what blessedness he now enjoys in the presence of his Saviour, and in the very bosom of his God? Could we but now behold the crown of glory placed upon his head, and the throne on which he is seated at the right hand of God, and could we appreciate the transports of his soul in singing the praises of his redeeming God, we should not wish him back in the midst of us, but should congratulate him, saying, “Blessed are the dead who die in the Lord.” The office that remains for us, is, to “follow him, as he followed Christ,” and to stand ready for that summons which all of us must ere long receive; that, whenever it be sent, we may be found “with our loins girt and our lamps trimmed,” and may receive that welcome which has been vouchsafed to him, “Well done, good and faithful servant, enter thou into the joy of thy Lord.”

MDCLXXIII

CHRIST’S RESIGNATION

  John 12:27, 28.

Now is my soul troubled; and what shall I say? Father save me from this hour: but for this cause came I unto this hour. Father, glorify thy name.

THE sight of one in affliction necessarily produces some emotion of pity in our breasts, if we be not dead to all the feelings of humanity. But if there be majesty in distress, and that majesty be accompanied with consummate goodness, we take a deeper interest in all the circumstances exhibited to our view. Behold then a spectacle, such as the world never saw before, never will see again! a sufferer, infinitely superior to the highest archangel in dignity and worth! a suffering God! Let us draw nigh with reverence, and learn from his own lips,

  I.      The depth of his troubles—

Man had not yet touched his body; nor, whatever weight we may give to his apprehension of bodily sufferings, can we suppose that it was that alone, or that chiefly, which drew forth these bitter complaints.

His soul was now enduring the severest agonies—

[He particularly says, “Now is my soul troubled.” If it be asked, What was the source of his troubles? we answer, he was now sustaining the wrath of God, and conflicting with all the powers of darkness.

It had been foretold that the Father should bruise his Son, and smite him with the swordb of his inexorable justice. And now the season was come for the accomplishment of these prophecies. The wrath of God was the punishment due to sin: and that wrath Jesus was now enduring: yes; in order that he might redeem us from the curse of the law, he himself was become a curse.

But it had also been foretold that the “Serpent should bruise his heel.” And he himself had just before said, that the prince of this world was coming to assault hime. Satan, when first our Lord entered on his ministry, had made repeated efforts to destroy him; and, though foiled and vanquished, he retreated only for a seasong, determining to renew his assaults with increased vigour. This therefore seeming an opportunity peculiarly favourable to his designs, he failed not to improve it. He summoned all his principalities and powers to unite their efforts: and O, how desperate was their attack! Our blessed Lord himself, though victorious in the conflict, had almost fainted, if angels had not been sent from heaven to succour and support himi.]

Under these agonies he was reduced to the greatest embarrassment—

[Never was he embarrassed through the persecutions or cruelties of man: but when he endured the wrath of God, and the assaults of Satan, he could not but complain of his accumulated troubles: yea, so was he distressed, that he was at a loss what to say, or what to do. His nature dictated a prayer, which however he afterwards saw occasion to revoke. He begged that the cup might pass from him, and that he might be saved from that tremendous hour. Nor was this petition in the least degree inconsistent with his fortitude or resignation. It shewed him to be a man; and it was such a petition as he might offer with perfect innocence; seeing that to dread and deprecate the wrath of God is not only lawful but our bounden duty.]

Recovering himself, however, he welcomes his afflictions, and states,

  II.      The grounds of his submission to them—

  1.      It was with a view to those very sufferings that he had come to that hour—

[These sufferings had been foreseen, when he first engaged to redeem a fallen world; and he had then stipulated to bear them for our sakesm.” It was with a view to them that he had assumed our nature, without which he would have been incapable of bearing them. And throughout the whole of his ministry he had frequently adverted to them as what he should undergo, as soon as his hour was fully comeo. Yea, he had reproved Peter with great severity for attempting to dissuade him from his purpose: and had expressed his eager “desire to be baptized with that bloody baptism,” being greatly “straitened till it should be accomplishedq.” And would he now recede? would he shrink from the trial now it was come upon him? would he rescind his own voluntary engagements, and abandon the work he had undertaken? No: difficult as it was to submit to these sufferings, he determined to endure them, since the purposes of his grace could in no other way be accomplished.]

  2.      They were necessary for the promoting of his Father’s glory—

[This is strongly intimated in the latter petition. The Father’s justice could not have been so much glorified even in the destruction of the whole human race, as in the sufferings of his co-equal co-eternal Son: in these it appeared altogether inflexible. And how glorious would be the display of the Father’s love, when it was seen that he had adopted such a method of restoring man to his favour! Yea, how would every perfection shine forth in this stupendous mystery! Would Jesus then sacrifice the Father’s glory to his present feelings? When the Father had already glorified him by repeated attestations from heaven, and by so many miracles, would Jesus now draw back, and rob the Father of all the glory that was to accrue to him from this dark and painful dispensation? No, by no means; and therefore he not only acquiesces in the appointment, but even prays, that, whatever he himself might endure, God would glorify his own name.]

  This subject is capable of most useful IMPROVEMENT—

  1.      For the awakening of our fears—

[These sorrows were the just reward of our sins: and every one on whom sin shall be found must sustain them. Go then, ye who make a mock at sin, go follow at your ease the imaginations of your own hearts. Ye who think it unnecessary to repent of sin, go on in your impenitence; but consider, and learn, “if these things were done in the green tree, what shall be done in the dry?” If the curse due to sin so overwhelmed the Lord of glory himself in the space of one hour, what effect shall it produce on you to all eternity? Then no supplication can remove, nor any submission mitigate, our anguish. This, this alone, is the time for prayer. If then we would escape the wrath of Almighty God, let us flee instantly to this very Saviour, whose blood can cleanse us from the guilt of sin, and whose grace can rescue us from its dominion.]

  2.      For the encouraging of our hopes—

[What do we owe to the adorable Saviour, for that, in the hour of his extremity, he did not recede? But he saved not himself, that he might save us: “He gave up his own life, that he might ransom us;” and drank, even to the dregs, the cup of bitterness, that he might take it out of our hands for evermore. Let all then rest assured, that the debt once discharged by our great Surety, shall never be required at our hands, provided we believe in him.]

  3.      For the regulating of our conduct—

[There is no sin in praying for the removal of afflictions, provided we be willing, on the whole, that God’s will should be done in preference to our own. But, when we see what the Lord’s will is, we must say, “The cup which my Father has given me, shall I not drink it?” We must desire above all things the glory of God: and cheerfully acquiesce in any dispensation, provided God may be honoured by it.]

MDCLXXIV

THE EFFECTS OF CHRIST’S DEATH

  John 12:31-32.

Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me.

INCONCEIVABLY arduous was the work which Christ had undertaken: yet amidst his heaviest trials his confidence never for a moment forsook him. He had just complained of the insupportable weight of his mental agonies; yet not so complained, but that he had desired his heavenly Father to glorify his own name, whatever sufferings he might have to endure for that end. For the satisfaction of those who would otherwise have drawn wrong conclusions from those sufferings, the Father answered him by a voice like thunder, “I have both glorified it, and will glorify it again:” and immediately Jesus, with his wonted calmness, resumed his discourse respecting the nature and necessity of his approaching death, and confidently predicted,

  I.      The issue of his conflicts—

The world and Satan were his great adversaries: and though by his death they would appear victorious over him, yet he declared that by his death,

  1.      The world would be judged—

[What we are to understand by “the judgment of this world,” we cannot absolutely determine: but we apprehend the import of that expression to be, that his death would be the means of exhibiting in the clearest view, first, the wickedness, and next, the desert of the ungodly world.

Who would have conceived the wickedness of the world to be so great as it really is? Who would have conceived, that, if God himself should become incarnate, and sojourn in a familiar manner upon earth, and cause the light of his perfections to shine around him, and diffuse innumerable blessings by the unbounded exercise of omnipotence and love, his creatures should rise up against him, and put him to death? Who would conceive too, that this should be done, not by ignorant savages, but by the people who had enjoyed the light of revelation, heard his gracious instructions, beheld his bright example, and received the benefit of his miraculous exertions: yea, that it should be done too, not by the inconsiderate vulgar, but by the rulers themselves, and by the priests and ministers of God’s sanctuary? This shews what human nature itself is, even under the greatest possible advantages: and humiliating is the picture which it exhibits to us.

But the desert also of the world is manifested to us in the death of Christ: for Christ suffered the penalty due to sin: “to redeem us from the curse of the law, he became a curse;” and all the misery that he endured both in body and soul as our surety and substitute, was our deserved portion. He indeed, by reason of his office, could endure it but for a time: but the soul that perishes in sin, must endure it to all eternity. Death, which to him was the period of his release, will be to the condemned soul the commencement of its sorrows, of sorrows that shall endure to all eternity. The hidings of God’s face and the sense of his wrath will be co-existent with the soul itself.]

  2.      The prince thereof would be cast out—

[Satan is called the prince, and the god, of this world, because he exercises an universal government over men who are his willing subjects. That which has given him this power is sin: on account of sin, God has delivered men into his hands as their jailor and their executioner. But Jesus Christ has “finished transgression and made an end of sin, and brought in everlasting righteousness;” and has thus rescued from the hands of Satan a countless multitude, who shall be eternal monuments of his electing love and his redeeming power. Whilst yet he hanged on the cross, the Lord Jesus “bruised the serpent’s head;” yea, “he spoiled principalities and powers, triumphing over them openly upon the crossc.” At that moment did “Satan fall from heaven as lightning:” and though he still retains a sway over the children of disobedience, yet he is forced continually to give up his vassals to the Lord Jesus, and is made to flee from those whom he lately “led captive at his will.” Moreover, the time is shortly coming, (yea, in the Divine purpose it was, as it were, then present,) when he shall be bound in chains of everlasting darkness, and be cast into that “lake of fire” which has from the beginning been “prepared for him and for his angels.”]

Next, our Lord predicts,

  II.      The triumphs of his grace—

By being “lifted up from the earth” was meant, his crucifixion. The expression refers to the lifting up the brazen serpent in the wilderness, which was a type and emblem of the death of Christ. The Evangelist himself tells us, that our Lord intended to intimate the peculiar kind of death which he was to suffer: and the people themselves understood him as speaking of his removal from them by deathf. Nor did his words convey the idea of uncertainty, which seems intimated in our translation: the event was fixed in the Divine counsels from all eternity; and he spoke of it as certainly to be accomplished.

Here then are two things to be noted;

  1.      The event predicted—

[Christ will “draw all men to himself:” He is that “Shiloh, to whom the gathering of the people should be;” and we see on the day of Pentecost the commencement of this great and glorious work. Would we understand precisely the import of the expression, there we behold it exemplified in the clearest view — — — We must not indeed imagine that every individual of mankind will be drawn to Christ; for in every age many have rejected him: but some of all nations, professions, and characters, shall be drawn to him; and at last they shall be found a multitude that no man can number — — —]

  2.      The manner in which it shall be accomplished—

[Men are not drawn to him like stocks and stones, but in a way consistent with the perfect exercise of their own free will. The power indeed is Christ’s; and it is exerted with effect: but it is made effectual,

First, by shewing men their need of him. The eyes of all the wounded Israelites were drawn to the brazen serpent in the wilderness: they felt that they were dying of their wounds; they knew that no human efforts could heal them; and they were assured that a sight of that brazen serpent would effect their cure. This attraction was sufficient: they looked and were healed. Thus the jailor saw his own perishing condition, and asked, “What shall I do to be saved?” and was glad to embrace the Saviour proposed to him. This is universally the first operation of Christ’s victorious grace.

Next, he draws men by the attractive influences of his grace. Because men know not how the Holy Spirit works upon the souls of men, they are ready to doubt, or even deny, his operations. But who doubts the agency of the wind? yet no man knows whence it comes, or whither it goes. It is visible in its effects, and therefore its operation is acknowledged, notwithstanding it is involved in the deepest mystery. Why then should the operation of the Holy Spirit be doubted, merely because the mode of his agency is not understood? Were it possible to question the evidence of our senses, we should deny the virtue of the loadstone, and represent any one as weak or wicked who should profess to believe it. But we behold its effects; and our incredulity is vanquished. So then must we confess the agency of the Holy Spirit upon the souls of men, though we cannot comprehend every thing respecting it. Our Lord has told us, that “no man can come unto him, except the Father draw him:” and the Psalmist affirms, that God makes us “willing in the day of his powerm.” It is sufficient for us to know, that he draws us rationally, “with the cords of a man, and with the bands of love.”

Lastly, he draws men by discovering to them the wonders of his love. Let but a glimpse of his incomprehensible love be seen, and every thing in the whole creation will be darkened: just as a view of the meridian sun renders every other object invisible. Paul tells us, that “the love of Christ constrained him:” it carried him away like a mighty torrent: nor will the soul of any man who feels it, be either able or desirous to withstand its influence. As well might the angels in heaven be averse to serve their God, as the man that has tasted of redeeming love.

In this way then does the grace of Christ prevail; and in this way shall it triumph to the ends of the earth.]

  APPLICATION—

  1.      Seek to experience the attractions of his grace—

[Nothing under heaven is so desirable as this — — — Say then, with the Church of old, “ Draw me, and I will run after thee” — — —]

  2.      Fear not the counteracting influence of men or devils—

[Men may oppose you, and vaunt themselves against you: but they are already “judged” by the word of God; and, if they repent not, they shall be judged by the same at the tribunal of their God. If they do not themselves become such despised creatures as they esteem you to be, they will ere long “awake to shame and everlasting contempt.”

Satan too may harass you: but he is a vanquished enemy: yea, he too “is judged:” and though, “as a roaring lion, he seeketh to devour you,” you are provided with armour, whereby you may withstand himp: and you have the promise of God, that “he shall be shortly bruised under your feet” — — —]

MDCLXXV

THE DUTY OF WALKING IN THE LIGHT

  John 12:35, 36.

Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light.

THE perverseness of men in resisting the means of conviction, is apt to beget an asperity in the minds of their instructors, and to make them cease from their labours of love. But we are required “in meekness to instruct them that oppose themselves.” And our blessed Lord affords us in this respect an admirable example. He had plainly told the Jews, that he must be crucified: and their very answer shews, that they understood his meaning. But, instead of receiving the information aright, they cavilled at it, and concluded from thence, that he could not be the Messiah. Our Lord did not judge it proper at that time to afford them any farther means of conviction, when they had so abused those that were already afforded them: but he most affectionately warned them to improve their present advantages, before they should be finally withdrawn from them.

The words being equally applicable to us, we shall consider,

  I.      The duty enjoined—

Christ is here spoken of as “the light”—

[We might consider the term “light” in general, as referring to the Gospel: but here it undoubtedly relates to Christ himself. He is justly characterized by this name, not only as being the eternal fountain of light, but as enlightening the world by his doctrines and life.]

“In him,” under this character, we are to “believe”—

[All that he has spoken respecting his person, work, and offices, together with all his promissory, or threatening declarations, should be received by us without gainsaying, and be relied upon without hesitation.]

“In him” also we ought to “walk”—

[We view earthly things in the light of the material sun; and avail ourselves of its light, every step we take. Precisely thus should we act with respect to Christ, “the Sun of Rightousness.” We should view sin and holiness, time and eternity, yea, every thing without exception, in the light that HE, by his word and conduct, reflects upon it. Nor should we take any one step in life, without a direct reference to his word as our rule, and his life as our example.]

To render this injunction more impressive, let us consider—

  II.      The arguments with which it is enforced—

There are three topics mentioned in the text, from whence we may urge this important duty:

  1.      From the shortness of the time that we shall enjoy the light—

[The Jews now had the light; but it was to be extinguished within the space of four days. Hence our Lord repeatedly urges this consideration, “Walk, while ye have the light.” And how strongly does this argument apply to us! You have the light at present, yea, even greater light than the Jews enjoyed under the ministry of Christ: (for there were many subjects, which he did not fully open; and the things he did utter could not be perfectly understood, till the day of Pentecost; whereas you have Christ exhibited to you in all his glory; and the fulness, the freeness, the suitableness of his salvation constantly set before you.) But how soon may it be removed from you, or you from it! O then, “while ye have the light, believe, and walk, in the light.”]

  2.      From the danger we incur by disregarding the light—

[If we will not attend to the voice of Christ, a “darkness will come upon us,” even “darkness that may be felt.” They who never have had Christ preached unto them, are indeed in an awful condition; but by no means so awful as that of those who have despised the Gospel. The darkness of which the text speaks, is judicial, sent them by God as the punishment of their iniquity; and the very light that shines around them, serves only to increase their blindness, and to aggravate their guilt. In this state, “they stumble at the noon-day,” and wander, “not knowing whither they go;” till at last they fall into that pit of destruction, where is weeping, and wailing, and gnashing of teeth for evermore.

Should not then the dread of such a state lead us to a just improvement of our present privileges?]

  3.      From the benefit arising to those who rightly improve the light—

[By “children of light,” we may understand either children of God (who is light) or, truly enlightened persons. In either sense the general import is the same, namely, that, by believing in Christ, we shall attain the knowledge and enjoyment of God. Compare this state with that of those who are in darkness; and how great will this benefit appear!

Shall not then this blessed prospect allure us to embrace the Gospel? Or shall we still prefer sin and misery to holiness and glory?]

  APPLICATION—

[Let us no longer withstand the solemn warnings and affectionate exhortations of the Lord Jesus; but improve to the utmost this accepted time, this day of salvation.]

MDCLXXVI

THE DANGER OF LOVING THE PRAISE OF MEN

  John 12:42, 43.

Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God.

IT seems astonishing to those who have ever considered the evidences of Christianity, that any one should hesitate to embrace it, or to acknowledge any one of its fundamental truths. But reason is by no means a certain guide, even in the things which come within its proper and legitimate sphere: it is too frequently biassed in its decisions, even when the person himself is unconscious of any undue influence upon his mind. Evidence does not carry the same conviction to all: one is persuaded, whilst another doubts: the prejudices and passions of mankind operate to a great extent, and often leave demonstration itself almost without effect. Hence we find, that all the credentials with which our Lord confirmed his divine mission, were insufficient to produce conviction on the minds of many: as it is said, “Though he had done so many miracles before them, yet they believed not on him.” But by this the Scriptures themselves were fulfilled: for “Isaiah had said, Who hath believed our report; and to whom hath the arm of the Lord been revealed?” Yea, he had also declared, that on account of the perverseness and obstinacy with which many resisted the evidence set before them, they should be given over to judicial blindness and obduracy, so as to be incapable of estimating truth aright, or of embracing it when proposed to them. Even when reason is convinced, it does not always carry the affections along with it; but is often constrained to yield to the superior influence of some predominant lust. Thus it was with those spoken of in our text; who believed indeed that Jesus was the true Messiah, yet could not find in their hearts to acknowledge him in that character.

We propose to consider,

  I.      The conduct they pursued—

They had seen the miracles of our Lord, and were persuaded that he was the person spoken of in the prophets: yet, because the Pharisees had agreed to excommunicate any who should receive him as the Messiah, they dared not to confess him openly. Now this conduct was exceeding sinful. Of its constituent evils we may notice,

  1.      The disingenuousness—

[The use of knowledge is to direct our ways: for the sake of our practice therefore we should be careful to acquire just sentiments. If our opinions be doubtful, we should try them; if erroneous, renounce them; if true, we should regulate our lives according to them. To act contrary to the convictions of our mind is unworthy of a rational Being. We all know in what a contemptible light that man appears, who for the sake of human applause pretends to religion, whilst the world and sin are predominant in his heart: and equally contemptible is he, who, with the knowledge of the truth in his head, is deterred by the fear of man from yielding to its influence. Indeed the latter species of dissimulation seems the worse of the two, inasmuch as to disclaim what is good, is worse than to express an approbation of it. At all events, it is marked with a decisive testimony of God’s abhorrence; “To him that knoweth to do good, and doeth it not, to him it is sin.”]

  2.      The ingratitude—

[The gift of God’s only dear Son to die for us is the greatest that God himself could bestow upon us: for from that the Apostle infers the unquestionable willingness of God to give us all other things, seeing that all other things together are not to be compared with that. Now to know that God has bestowed that gift upon us, and yet not dare to confess it, is the basest ingratitude that can be imagined — — — And if it be ingratitude towards the Father, so is it also towards the Lord Jesus Christ himself, who voluntarily undertook the great work of our redemption. Reflect a moment on this: think of his pitying our undone condition, and leaving the bosom of his Father, in order that he might assume our nature, and die in our stead — — — What incomprehensible love was this! and what a base wretch must he be, who, believing that Christ has so loved him as to give himself for him, is afraid to confess it openly! To all such persons, well may that indignant expostulation be applied, “Do ye thus requite the Lord, O foolish people, and unwise?”]

  3.      The impiety—

[Wherein can any man be guilty of more flagrant rebellion against God, than in knowingly and deliberately denying his dear Son? The command of God respecting the submitting to his Son is positive, and enforced with a very awful menace. What an act of defiance then is he guilty of, who against the convictions of his own conscience denies him! What cruelty also is he guilty of towards his fellow-creatures! Men are influenced greatly by example, especially by the example of those in higher life: the lower classes are ready to suppose that the rich and learned must know better than they, and with a blind confidence to embrace or reject sentiments solely on the authority of their opinions. Hence the timid dissembler is the means of deceiving many souls; and involves himself in the double guilt of destroying others together with himself. The man who rejects Christ for want of conviction, will “be beaten with few stripes;” but the man who rejects him contrary to his convictions, will “be beaten with many stripes:” the one “dashes himself against a rock that will break his bones;” the other will have “that rock fall upon him, which will grind him to powder.”]

That we may be able to account for such strange conduct, let us consider,

  II.      The principle by which they were actuated—

They acted from a regard for the good opinion of men. But the praise of men runs not in the same channel with the praise of God; and they unhappily gave the applause of man the preference. Now this love of man’s applause is,

  1.      A common principle—

[The moment that we begin to be impressed with a sense of eternal things, we begin to consider, what men will say, if we betray our feelings to the world. Though we should have never paid much attention to the sentiments of others before, we shall now feel the emotions of fear and shame: we shall contrive how we may reconcile the performance of our duties with a conformity to the customs and habits of the world; and shall often strain our conscience to make compliances with the world, in order to escape reproach on account of our singularity. It may be thought that persons who move in a higher sphere should have learned to divest themselves of this principle; but the higher any men are in society, the more they are influenced by the opinions of the world: they set a higher value on man’s applause, and feel conscious that their actions are more open to remark. They of whom our text speaks, were “chief rulers:” they conceived that they had much to lose; and they well knew that their rank would not screen them from the assaults of religious intolerance. They might have indulged vices with impunity; those would have been connived at, even by Pharisees themselves; but piety in them would have been an unpardonable offence, which the very refuse of the people would have been forward to resent. But, though this principle is peculiarly operative on the great, it is not confined to them: we all feel it working in our own bosoms, and have need to be on our guard against its malignant influence.]

  2.      A foolish principle—

[What can the applause of man do for us? it is a mere breath of air, that vanishes in a moment: but the approbation of God is of incalculable importance, since according to that will our eternal state be fixed. To many, the choice of Moses would appear unwise: to refuse the first honours of the Egyptian court, and participate rather in the afflictions of the oppressed Israelites! to “esteem the reproach of Christ as riches, yea as greater riches than all the treasures of Egypt!” this might be regarded as folly by the ignorant Egyptians; but to us who know how to appreciate such conduct, it appears an act of consummate wisdom. Look at the rulers of whom we are speaking: suppose that all the consequences which they dreaded had come upon them; what would the anathemas of men have been, in comparison of God’s displeasure? and what an expulsion from the synagogue, in comparison of a rejection from heaven? If the whole world cannot compensate for the loss of a soul, surely they must be fools indeed who barter away their souls for the breath of man’s applause.]

  3.      A fatal principle—

[God himself has told us, that it is absolutely incompatible with saving faith; “How can ye believe, who receive honour one of another, and seek not the honour that cometh of God only?” And we may appeal to all, whether it does not chill every devout affection, and impede the exercise of every Christian grace? What its ultimate effect will be, our blessed Lord has warned us; “If we confess him, he will confess us; but if we are ashamed of him and deny him, he also will be ashamed of us, and deny us, when he cometh in the glory of his Father with his holy angels.”]

  ADDRESS—

  1.      The secret and timid disciples—

[We do not put you all upon a level; for even where the outward conduct is the same, the inward principle may be widely different. Nicodemus and Joseph of Arimathea were not so open in their acknowledgment of Christ as they should have been; but, when a necessity occurred for making known their sentiments, they rose to the occasion, and avowed their attachment to him more boldly than the Apostles themselves. We mean not to express any approbation of their previous timidity; but to intimate, that an essential difference may be found, where none externally appears; and that God may have his “hidden ones” even among those who are as yet too much entangled by prudential considerations. It is not however by such examples that we are to regulate our conduct. Our duty is clear: the heart and the mouth are to be alike consecrated unto God; the one, to exercise faith on Christ, the other, to confess him to the world: and as the mouth without the heart will be an unacceptable offering to the Lord, so also will the heart without the mouth.]

  2.      Those who are suffering for confessing him—

[We are far from despising the approbation of men; but we account it of no value, any longer than it can be enjoyed with a good conscience. That in which alone we are materially interested is, the plaudit of our God: and if only he say to us, “Well done, good and faithful servants,” we need not be concerned, whatever may have been the judgment of men concerning us. Are any of you reproached for the sake of Christ; be not grieved, but rather rejoice; for “it turns unto you for a testimonyq.” Great is the encouragement which God himself affords you in his word; and glorious is the prospect that awaits you at your departure hences. Be strong then, and of good courage; knowing, that if your faith be subjected to heavy trials at the present, “it shall be to praise and honour and glory at the appearing of Jesus Christ.”]

MDCLXXVII

MEN JUDGED BY THE GOSPEL

  John 12:48.

He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.

THE judgment of the last day is a period to which we must all look forward with the deepest interest, and for which we should be preparing from day to day: for then “we shall receive at the Lord’s hands according to what we have done in the body, whether it be good or evil.” True it is, our Lord says, in the verse before my text, “If any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.” But we are not to understand this absolutely: for we are told expressly, that “God has committed all judgment to the Son;” and that “he will judge the world in righteousness by that Man whom he has ordained.” The meaning is, that “to save the world” was the great and primary object of his mission; and that, though he will also judge the world, he will not do it arbitrarily, according to any secret will of his own, but according to his revealed will, even with that word which, from day to day, he declared unto them. Of their reception of this word they should give account; and in strict accordance with it should his judgment be passed upon them.

In confirmation of this truth, I will shew,

  I.      The responsibility of those who hear the Gospel—

[Man is responsible to God for every talent that has been committed to him, and for every advantage he enjoys. In proportion to the opportunities which men have of knowing their Lord’s will, must be their accountableness for the performance of it: and more or fewer stripes will be awarded to the negligent servant, according to the degree of information which had been given him, and the knowledge he possessed. “The times of men’s ignorance God winked at; but, when his fuller revelation was made known to them, he called upon them more authoritatively to repentb.” The uninstructed “heathen will be judged by the law written on their hearts:” the Jews, by the law of the Ten Commandmentsd; but Christians, by the Gospel. And a far more severe account will be required of us than of the others, on account of the superior light we have enjoyed. Our Lord told his hearers, that “if he had not come and spoken unto them, they bad not (comparatively) had sin; but that now they had no cloak for their sin.” And he warned them, that not only Tyre and Sidon, but even Sodom and Gomorrha, with all their wickedness, would have a lighter condemnation in the day of judgment, than those who neglected to improve the advantages afforded them by his instructions. This he plainly declared in the words of my text: “He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.”]

Here also we see,

  II.      The rule by which they shall be judged—

“The word that Christ spoke, the same shall judge,” both those who heard, and us who read it. We shall be judged by,

  1.      Its declarations—

[Nothing can be plainer than his declarations respecting the necessity of a new and heavenly birth, or the necessity of faith in himi — — — Now, in the last day these will appear against us: we cannot plead ignorance: the terms, in which these requirements were made known, were clear, peremptory, decisive; and if we have not obeyed them, we must take the bitter consequences of our neglect — — —]

  2.      Its invitations—

[These have been as free as our hearts could wish. Do we need to obtain rest in Christ? he says, “Come unto me, and I will give it you.” Do we need a new nature? he bids us to “take from him the water of life freely.” Have we any apprehension that he will not vouchsafe to us these blessings on account of our own unworthiness? be bids us receive them at his hands, “without money and without pricem.” Now these also will appear against us in judgment. And what excuse can we offer for not accepting them? Verily, we must confess, in that day, that “our ruin was of ourselves alone;” and that we perished only because “we would not come to Christ for lifeo.”]

  3.      Its promises—

[How “exceeding great and precious” are these! They are enlarged to the full extent of our necessities. What can we desire more than this, “Whosoever cometh unto me, I will in no wise cast him out?” Here is no exception, either of character or condition. Whoever the person be, “the blood of Jesus Christ will cleanse him from all sinq:” yea, “though his sins have been red as crimson, they shall be made white as snow.” And what shall we say, when these appear in array against us on account of the contempt we poured upon them? Verily, our mouths will be shut, and not so much as a word of excuse can ever be offered by us.]

  4.      Its threatenings—

[These are no less plain than any of the former: so that we can never plead ignorance, or a want of faithful admonition. And I appeal to you, whether all of these, the more awful as well as the more encouraging parts of Scripture, have not, in their season, been set before you with all fidelity? These, therefore, shall also be your judges in the last day. No arbitrary appointment of God shall determine your fate; but these very words, which you have so neglected and despised.]

  And now, I PRAY YOU,

  1.      Examine how you have treated all these portions of Holy Writ — — —

  2.      Bear in mind your responsibility for the warning now given you — — —

MDCLXXVIII

CHRIST’S CONDESCENSION

  John 13:12–15.

So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I there, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.

THERE are some fanciful interpreters of Scripture, who find mysteries in every thing; while others, who affect a supereminent regard for man’s reasoning powers, banish mysteries altogether, and say, “Where mystery begins religion ends.” These are equally distant from the true method of interpreting the sacred oracles; and are almost equally adverse to the interests of religion: the former bring the truth into contempt; the latter utterly discard it. The proper medium evidently is, to follow the direction which the Scripture itself gives us. The fundamental doctrines of the Gospel are professedly mysterious, even “the wisdom of God in a mystery.” There are many of the historical parts also, to which a mystical interpretation is given by the inspired writers: and, of the actions of our Lord there are some, into which a deeper insight is given us than into others; to which therefore we may safely assign a more mysterious import. The action referred to in the text was very significant, and may, with the greatest propriety, be considered,

  I.      As illustrative of his character—

[No one can behold Jesus washing his Disciples’ feet, without feeling a reverence for his august character: and the more we contrast his dignity with their meanness, the more are we constrained to admire his condescension and love.

But we shall have a very partial and inadequate view of this action, if we regard it merely as a single and detached instance of humility. To understand it aright, we must see it as exhibiting in a very lively manner his general character.

What a beautiful illustration does it give us of his incarnation! Behold him laying aside his robes of majesty, and clothing himself in our flesh, and coming, “not to be ministered unto, but to minister” to our guilty race!

How aptly does it represent to us the whole tenour of his life! From the cradle to the grave his humility was uniformly conspicuous. Born in a stable, and of mean parents, he wrought at the trade of a carpenter till the age of thirty: then, submitting to baptism, as though he had been a sinner, he entered on his ministry, and prosecuted it in the midst of temptations, of want, and ignominy, till his obedience was consummated in the accursed death of the cross. And to all this he condescended for our benefit, for our salvation.

Nor does this action less fitly characterize him in his present exalted state. “Though he is high, yet hath he respect unto the lowly:” though “he is that high and lofty One that inhabiteth eternity, whose name is Holy, yet will he dwell with him that is of an humble and contrite spirit.” There is no one upon earth so mean and vile, but this exalted Saviour is ready to visit him, to dwell with him, and to minister unto himd: nor is there any office which he will not gladly execute for the good of our souls.

Even the character he will sustain among the glorified saints in heaven is also represented in this significant action: for though he will ever be the head of his people, yet will he gird himself as their servant, and minister unto them in the most humble and affectionate manner, while they are partaking of the feast which his heavenly Father has provided for them.

How admirable does this action appear when considered in this extensive view! and in what endearing light does it exhibit our blessed Lord!]

But this action is further to be considered,

  II.      As emblematical of his work—

[Our blessed Lord himself shews us that there was a mystical signification in what he did to his Disciples: for, when he had washed them, he asked them, “Know ye what I have done unto you?” for which question there could have been no room if there had been nothing mysterious in the transaction. He also said to them, “Ye are clean; but not all;” because the traitor, though washed equally with the rest, was yet under the power and guilt of all his sins.

So particularly were the circumstances of this event ordered and overruled, that they marked in the most striking manner the nature, the necessity, and the excellency of that work which Christ came to accomplish.

Its nature is declared: for he came to wash men from the guilt of sin by his blood, and from the pollution of it by his Spirit. In this very view the prophet spake of him long before as a fountain that should be opened to cleanse men from their sin and uncleanness: and the Apostles represent the great end of his incarnation and death to have been, “to sanctify and cleanse the Church with the washing of water, by the wordh.”

Peter’s inconsiderate, though well-meant, opposition to his Master’s will, gave occasion for that solemn declaration, whereby our Lord has made known the universal necessity of submitting to him, and to the method prescribed by him for the salvation of our souls. His words may be applied to every child of man, “If I wash thee not, thou hast no part with me:” there is no other way whereby we can obtain a saving interest in Christ: we must be washed in his blood; and we must be sanctified by his Spirit: “he came not by water only, but by water and blood;” and we must experience the virtue of both, if ever we would participate the blessings of his kingdom.

The vehemence of the same ardent Disciple was yet further overruled for the making known the excellency of Christ’s work. When told, that he must submit, he exclaimed, “Lord, not my feet only, but also my hands and my head.” Our Lord informed him, that, as a person who has been bathing, needs no more than to wash his feet from the defilement they have contracted in coming from the bath: so they who have been washed by his blood and Spirit, need a partial purification indeed every day and hour, on account of the defilement they contract every step they take in this polluted world; but they never will need the same universal cleansing as before, seeing that they are purified from all their former guilt, and are “renewed in the spirit of their minds:” in respect of such an universal washing, “he hath perfected for ever them that are sanctified.”]

We shall have a very incomplete view of this action, unless we still further consider it,

  III.      As explanatory of his will—

[A declaration to this effect is made by our Lord himself. He tells us that he intended, in what he now did, to set an example to all his Disciples; and to teach them, that they should not affect a superiority above each other; that they should rather delight themselves in all offices of love; and that they should account nothing too humiliating or self—denying, if by any means they might promote each other’s welfare.

The Disciples had been disputing which of them should be the greatest: and he had told them, that they ought not to resemble the Gentiles, who loved to have pre-eminence, and were applauded in proportion as they gained an ascendant over others: on the contrary, they should measure their honours by the degree in which they stooped for the good of others, and by the exertions they made in administering to their fellow-creatures. How happy would it have been for the Church, if all its ministers, and all its members, had attended to this rule! How happy if, instead of being “lords over God’s heritage,” they had submitted themselves one to another in the fear of God, and had striven only, who should be least of all and servant of all!”

To abound in offices of love is an ambition infinitely more worthy of the followers of Christ. Love is the fulfilling of the law: love is that which above all things characterizes the true Christian: love is the image of God upon the soul: love is the antepast of heaven. To inculcate the necessity of love, to exemplify it in his own conduct, to impress it on the hearts of his Disciples, and to stir them up to a holy imitation of his example, were the more immediate objects of our Lord’s solicitude: nor will our admiration of his conduct profit us at all, if it have not this effect on our hearts and lives.

In many instances much self-denial is required, in order to impart any substantial benefit to our fellow-creatures. The visiting of the sick, especially when poverty and disease combine to render our access to them unpleasant, is an irksome task to those whose hearts are not penetrated with love to God and man. This indeed is less felt when humanity stimulates us to assist in the recovery of their bodies; but when we have no view but only to benefit their souls, then to instruct them, then to pray with them, then to repeat our visits, when perhaps we see scarce any prospect of doing them good, or any desire in them to receive benefit; and then to persevere in our endeavours, when they madly say, like Peter, “Thou shalt never wash my feet;” this is the love we are called to manifest; and in comparison of this, the most liberal bestowment of alms is as nothing: it is far easier to give away thousands of silver and gold, than to spend our lives in such acts of kindness to man, and of zeal for God. But this is to “love others as Christ has loved us,” and “to do to others as Christ has done to us:” and to exercise less love than this, is to “love in word and in tongue only, instead of loving in deed and in truth.”]

  As an IMPROVEMENT of this subject our Lord suggests a most solemn warning; “If ye know these things, happy are ye if ye do them:” and this would I also adopt as my monition to you from the text,

  1.      In allusion to its mystical and emblematic import—

[Instructed as you have been, few can be ignorant of the efficacy of Christ’s blood to cleanse from sin, or of his Spirit to renew and sanctify the heart. But what will this knowledge avail you, if you do not experience both the one and the other in your souls? — — — I pray you to remember, that our Lord does not say, ‘if ye know these things, happy are ye:’ No: an unproductive knowledge of them will only aggravate your guilt and condemnation: it is then only that ye can be accounted happy, “if ye do them,”]

  2.      In allusion to its spiritual and practical import—

[It is intimated that some know these things, but do them not; but that others both “know and do them.”

How lamentable is it that any should know the character of Christ, and profess to experience the benefits of his salvation, while yet they bear no resemblance to him in their spirit and conduct! Alas! whatever they may imagine, “they have no part with him!” without a conformity to him m the unfeigned exercise of love, we are only as sounding brass, or as tinkling cymbals.

To those who delight in every office of love we say, “Happy are ye:” for it is a most unquestionable truth, that the more lowly we are in our own eyes, the higher we are in God’s; and the more we delight in doing good to others, the more richly will the blessing of God rest upon ourselves.]

MDCLXXIX

PRACTICAL RELIGION ENFORCED

             John 13:17.

If ye know these things, happy are ye if ye do them.

SO little was the virtue of humility understood among the heathen, that neither the Greeks nor Romans had a word whereby to express the idea. The lowhness of mind and poverty of spirit which we admire as the summit of Christian excellence, they would have accounted meanness and pusillanimity. But our blessed Lord has instructed us in a far clearer manner than the philosophers of old could do, and has illustrated every one of his instructions by his own example. The act of condescension that is recorded in the chapter before us, very strongly exemplifies the virtue of which we are speaking: though Jesus was the Lord both of heaven and earth, and his Disciples were no higher than poor fishermen, he made himself their servant, and performed for them the meanest office, even that of washing their feet: and then told them that such was the spirit which he would have them cultivate, and such the conduct he would have them pursue towards all their fellow—disciples. He declared, moreover, that such views of Christian excellence, attended with a corresponding practice, would prove to them a source of the richest happiness.

We shall not however confine our views to this particular virtue; but shall take occasion from the words of our text to point out, in a more general manner, the connexion between “knowing and doing” the will of God. We shall shew,

  I.      Their worthlessness when separate—

As for doing, without knowing, the will of God, that is impossible; since knowledge is, and must be, the foundation of all practice. No act can be a religious act, unless it be done with a direct reference to the will of God ordering and directing it to be done. But knowledge may exist without practice: and when it does so, it is altogether worthless.

  1.      It has no intrinsic excellence—

[The devils have knowledge in common with us, and probably to a far greater extent: but do they possess any thing that is truly good? Virtue is good, even though it reside only in the mind, and have no scope for exercise; but knowledge, when considered without reference to practice, is as empty and worthless as ignorance itself.]

  2.      It is productive of no good—

[The science of astronomy, and the knowledge of the magnet, are among the most useful of human attainments: but of what use would they be, if not applied to practical purposes? In the same manner, the knowledge of medicine would never benefit any one, if it were not improved for the healing or preventing of disorders. Thus it is also with respect to divine knowledge. We may be able to delineate all the perfections of God, to trace all the ways of his providence, and to open all the wonders of redemption; we may be able to descant upon virtue, in all its bearings and relations; yea, as the Apostle says, we may “understand all mysteries and all knowledge;” and what are we the better for it all, or what good do we effect by it, if it float only upon the mind, and never operate upon our life and conversation? We are only “as sounding brass or as tinkling cymbals. If it be said, that, by communicating our knowledge, we may influence others; this only amounts to what we are insisting on, that knowledge is of use only in reference to practice; and that it then only does good, when it stirs men up to a suitable improvement of it.]

  3.      It only aggravates our condemnation—

[We are assured, that “to him that knoweth to do good, and doeth it not, to him it is sin.” Exactly as much good therefore as “sin” does us, so much does unimproved knowledge. Knowledge is a talent, of which we are to give an account: and “to whom much is given, of him will the more be required.” The man who knew his Lord’s will, and did it not, was beaten with many stripes; while the ignorant offender was beaten with comparatively few. Thus shall we find it in the day of judgment. If, on the one hand, unavoidable ignorance will be considered as an extenuation of our guilt, so, on the other hand, will unsanctified knowledge prove a fearful aggravation of it.]

We would not, however, depreciate either knowledge or practice; but rather point out,

  II.      Their excellence when combined—

When connected with each other as the root and the fruit, they have an efficacy,

  1.      To please God—

[The fruits of righteousness that spring from an enlightened mind, are truly acceptable to God. They answer the end for which he originally gave us to his Sone, and for which his Son laid down his life. There is not any one act that can flow from just views of ourselves and of Christ, which God will not behold with complacency and accept with joyg.]

  2.      To bring comfort into the soul—

[Works of piety are like the incense which, when offered by the priest, not only honoured God, but also regaled the offerer. It is truly said (though many who admire the expression, have very inadequate notions of its import), that religion’s “ways are ways of pleasantness and peace,” and that “in keeping God’s commandments there is great reward.” Who ever set himself to serve and honour God, without finding that “the work of righteousness was peace, and the effect of righteousness was quietness and assurance for ever?” It cannot fail but that those who abound in the exercise of virtue, must have the testimony of their own consciences respecting it; and wherever that is, there must be a never-failing source of joy and peace.]

  3.      To embolden us in reference to the day of judgment—

[That there is no merit in our works is certain; and if we were to found our hopes of acceptance with God upon them as meritorious, we should delude ourselves to our eternal ruin. Nevertheless we are authorized to expect that God will deal with us according to our works: and, if we have the testimony of our own consciences that it is our endeavour to “walk worthy of God unto all pleasing,” we may “assure our hearts before him,” and “have confidence towards him” in reference to his future judgment. Knowing in our own souls that we have fought a good fight and kept the faith, we may say without doubt or fear, “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me.”]

  4.      To augment our everlasting happiness—

[Who need be told, that men will be rewarded in proportion to their improvement of their talents? This is so plain a truth, that it cannot be denied; and so encouraging a truth, that it ought not to be concealed. A life of holiness is even now recompensed by the richest consolations: but its full value will be known only in heaven.]

  From this SUBJECT we shall take occasion to,

  1.      Condole with the ignorant—

[We have before observed, that knowledge is the parent of all acceptable obedience. What then must be your state while you are ignorant of those great things which belong unto your peace? God himself has told you, that you will find “no favour” at his hands, but will inevitably and eternally perishn. Do but reflect on the condition of a soul that finds “no favour” at the hands of an angry God: surely “better were it for that person that he had never been born.”]

  2.      Counsel the enlightened—

[Value not yourselves upon your knowledge, if you have not a practice suitable to it: for, it is “not the hearer of the law that is just before God, but the doers of the law shall be justified.” You may say, “Lord, Lord,” and profess to have known and served him in many things; but you can never enter into the kingdom of heaven, if you have not cheerfully and unreservedly performed his willp. Take care therefore that you “be not hearers only of his word, deceiving your own selves; but be doers of it also; for then only shall ye be blessed in your deed.”]

  3.      Congratulate the practical Christian—

[“Happy are ye,” God himself being witness. Every prominent feature of your character has been mentioned by our Lord as a distinct and certain ground of blessedness. You are fitly “compared to a wise man who built his house upon a rocks.” Compare the difference between such a man, and a foolish man that builds his house upon the sand: and you will then see your own happiness in a just point of view. Hold on then in this good way; and “as you have learned how to walk and to please God, see that ye abound more and more.”]

MDCLXXX

INGRATITUDE DEPICTED

  John 13:18.

That the Scripture may be fulfilled, He that eateth bread with me, hath lifted up his heel against me.

THERE was scarcely any circumstance relating to the death of our blessed Lord which was not the subject of prophecy. That to which my text refers, was the betraying of our blessed Lord by one of his own Disciples. This event was shadowed forth by the treachery of Ahithophel at the time of Absalom’s rebellion. He was the intimate friend and counsellor of David: yet, in the hour of David’s extremity, he forsook him, and by his counsel laboured to effect his destruction. Of this David complains, saying, “Mine own familiar friend, whom I trusted, who did eat of my bread, hath lift up his heel against me.” But, under these circumstances, David was a type of Christ, as Ahithophel was of Judas: and the complaint which, in its primary sense, was a mere historical record, in its secondary and subordinate sense was a prophecy relating to the manner in which our blessed Lord should be delivered into the hands of his enemies.

In considering this prophecy, I shall shew,

  I.      In whom it may be said to be fulfilled—

We need not confine our attention to Judas: we may well extend it generally to all who partake of God’s mercies, and requite them only with ingratitude. It may be considered, then, as fulfilled in,

  1.      The Atheist—

[God, in the works of creation, has loaded us with benefits; so that, whether we survey the heavens or the earth, we cannot but acknowledge, that his mercies have greatly abounded towards us — — — But what is the return which many make? They endeavour to shut him out, as it were, from the universe, saying, “Depart from us; we desire not the knowledge of thy ways.” They deny that he takes any cognizance of the affairs of men; saying, “He seeth us not; the thick clouds are a covering to him: He regardeth us not;” “nor will he do to us either good or evil.” They even go further still, and say in their hearts, “There is no God.” Now, what a base return is this for all the benefits they receive; and what an impiety to deny the Providence, if not also the very existence, of Him, “in whom they live, and move, and have their being!” Truly they are justly called “Atheists in the worldc;” and are eminently guilty of the wickedness that is described in my text.]

  2.      The infidel—

[The revelation which God has given us is a stupendous display of his goodness. In it he has shewn us how we are to obtain his favour; and how, notwithstanding all our past impieties, we may be ultimately saved — — — But many make no other use of the sacred volume, than to hold it up to scorn and derision. They examine it, not to find instruction for their own souls, but rather to find occasion against it. Now, persons of this description do, in fact, tread in the very steps of Judas. He knew the Saviour personally, and availed himself of that knowledge to render his treachery the more effectual for the destruction of his Lord: and these persons acquaint themselves with the Scriptures only with a view to undermine their authority, and destroy their influence in the world.]

  3.      The hypocrite—

[By assuming the Christian name, we, in effect, declare ourselves servants of Christ. But, behold, the Christian world! wherein do the great mass of them differ from the heathen themselves, except in the performance of some occasional rites, which have no effect whatever upon their character? Persons of this class are ready to condemn others as hypocrites, never once suspecting that they themselves are guilty of the crime which they profess to abhor. Why do they profess to believe the Scriptures, when they will not regulate themselves by them; and “call Christ, Lord, Lord, when they will not do any one thing that he commands?” To “name the name of Christ, whilst they will not depart from iniquity,” is hypocrisy of the basest kind. And of such persons Christendom is full, even of persons “professing that they know God, whilst in works they openly and habitually deny him.”]

  4.      The apostate—

[Rich is the grace, and sweet the peace, which the Lord Jesus Christ vouchsafes to the returning penitent. Where is there one, upon the face of the whole earth, who did not find him slow to anger, and ready to forgive, yea, to forgive without upbraiding? But yet, how many are drawn aside from the good way, and “leave off to behave themselves wisely!” One, like Demas, is turned aside by the love of this present evil world: another, like the stony-ground hearers, by the fear of persecution: another runs after some vain conceit, and “denies the Lord who bought him.” Never do they reflect what dishonour they do to Christ, or what a base return they make him for all his love. They are intent only, like Judas, on the gratification of their lusts; and they sacrifice him and his interests for a thing of nought. See this man, whoever he may be, who, “after having escaped the pollutions of the world, is again entangled therein and overcome; and say, whether he be not obnoxious to the charge before us,” and awfully accomplishing the prediction in my text.]

Thus extensively is the prediction verified. Let us now consider,

  II.      What we may learn from the accomplishment of it—

No doubt it is an instructive circumstance that our blessed Lord should be so betrayed by one of his own Disciples. We may surely learn from it,

  1.      That Christianity must be true—

[Had there been any collusion betwixt Christ and his Disciples, Judas would now most assuredly have made it known. But when he had agreed to betray his Master, he could do nothing more than point out his person: he could not allege any thing against him: he could not divulge any secret confided to him. And after he had betrayed his Master, so far was he from finding in his own mind any thing to justify his conduct, that he went to the chief priests, and confessed that he had betrayed innocent blood: nay more, he cast back the money that he had received, and went away and hanged himself. This was a clear proof, that, as far at least as he knew, there was nothing in Christianity which would not bear the light. If it be said, that the circumstance of our Lord’s being betrayed by one of his own Disciples was suspicious, and tended to cast a reflection on our Lord himself; I answer, that our Lord himself predicted it; and declared it to all the other Apostles, on purpose that, instead of being stumbled at it, they might rather make it an additional ground for believing in him.]

  2.      That the falls of its professors afford no just argument against it—

[In all ages of the world have the falls of religious professors afforded occasion to the ungodly to pour contempt on religion itself. The sins of David prompted them, not to condemn David only, but to “blaspheme God himself.” And in the apostolic age, “the way of truth was evil spoken of,” when its adherents did any thing unworthy of their high calling. So at this day, if there be any one of public notoriety or eminence that has conducted himself amiss, the blame is cast, not on him only, but on the Gospel itself; as though that sanctioned, and even promoted, unholy tempers and immoral conduct. But how unreasonable would it be to impute the wickedness of Judas to the principles in which he had been instructed, and to represent Jesus himself as the abettor of such impiety! There was nothing in the doctrines of Christ which could lead to such conduct; and therefore to impute evil to him and to his religion for Judas’ sake, would be as absurd as to impute to the orb of day that darkness which it was created to dispel. The Gospel must be tried by a far different standard: it must stand or fall, not according to the conduct of its professors, but according to its own proper tendencies and effects. It is “a doctrine according to godliness;” and if any walk unworthy of it, the fault is not in it, but in them.]

  3.      That no man can tell what evil he may perpetrate, if Satan be permitted to assault him—

[Judas, no doubt, was unsound from the beginning: for being, from the first, the depositary of the stock by which our Lord and his Apostles subsisted, he appropriated sums to his own personal use: “he held the bag, and was a thief.” But it was not so with Peter, or the rest of the Apostles; yet he denied his Lord; and all the rest, in his extremity, forsook him. In vain were all their resolutions and engagements when the hour of trial came: and who can tell what he himself may do, if Satan be permitted to assail him. Of all men upon the face of the earth, David was the last whom we should suppose likely to commit the enormous sins of adultery and murder: yet, in the hour of temptation he fell. And there is no man living who has not reason to cry continually, “Hold thou me up, and I shall be safe.” To every one amongst you, then, I would say, “Let him that thinketh he standeth take heed lest he fall.” “Be not high-minded but fear.”]

  4.      That God’s conduct towards us is the very reverse of ours towards him—

[We, “after eating bread with him, are ever ready to lift up our heel against him.” But he, on the contrary, after we have dealt ever so ungratefully towards him, is ever ready to receive us, and to admit us to the most endeared intercouse with him. He has even spread a table for us, even “a feast of fat things, of fat things full of marrow, and wines on the lees well refined;” and he invites us to partake of it. When we ungratefully refuse his invitations, he renews them with greater urgency, and directs his servants to compel us to come in. He sends them into the highways and hedges for this express purpose; and commissions them to declare, that whosoever cometh unto him, he will in no wise cast him out. Not sins of a scarlet or a crimson die shall be deemed any disqualification for his favours, if only we will accept his proffered mercy in Christ Jesus. Come then, brethren, into this state of holy intercourse with your gracious God and Saviour. Let not a sense of your past rebellion discourage you. The Prodigal Son is a just image of a returning sinner; and the reception which he met with shall be yours — — —]

MDCLXXXI

GOD GLORIFIED IN HIS SON

  John 13:31, 32.

Jesus said, Now is the Son of Man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.

IF it were asked, at what time, and on what occasion, God and his dear Son were more dishonoured than at any other period of the world, the answer probably would be, that it was in that hour, when, by the united voice of all his own countrymen, the Lord Jesus Christ was delivered into the hands of the Gentiles, to be crucified. Doubtless this would be the judgment of all who viewed that event merely with the eye of sense. But to the eye of faith it will appear in far different colours. The whole design of God in it will then be seen, and all the glory of the Godhead will be found to shine forth in it. This was the judgment of the Lord Jesus Christ himself, who, at the moment that Judas went forth for the purpose of betraying him into the hands of the chief priests and rulers, said, “Now is the Son of Man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.”

In opening to you these most important declarations, I will endeavour to shew what glory accrued from the sufferings of Christ.

  I.      To the Son himself—

To enter fully into this subject, would occupy far too long a time for one discourse: I must content myself, therefore, with stating, under each head of my discourse, only the more prominent points, for the elucidation of it.

The Lord Jesus Christ was now glorified, in that he was about,

  1.      To complete his engagements with the Father—

[From all eternity had a council of peace been held between the Father and the Son; the Father agreeing to give to his Son a chosen people; and the Son agreeing, on his part, to assume our nature, and in that nature to offer himself as the substitute and surety of sinful man. The Lord Jesus was first “to make his soul an offering for sin, and then was to see a seed who should prolong their days; and the pleasure of the Lord was to prosper in his hand.” The agreement is thus stated by the Psalmist; and thus recorded also by an inspired Apostle, as in part already fulfilled: “When he cometh into the world, he saith, Sacrifice and offering thou wouldest not; but a body hast thou prepared me. In burnt-offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God.” But now the time was arrived for its completion. He was now about to endure the whole load of suffering which he had engaged to bear; and he was ready to drink to the very dregs the cup which had been put into his hands. Of the extent of its bitterness no finite imagination could conceive: but, “bloody as the baptism was, wherewith he was to be baptized, he was quite straitened till it should be accomplished.” And in this unshaken fortitude and fidelity he was greatly glorified.]

  2.      To redeem from death a ruined world—

[This was the end of all his sufferings. They were altogether an atonement made for sin. Without such an atonement no human being could be saved. By it, a way was opened for the salvation of every living man. It was for this that he had become a man: it was for this that he had fulfilled all righteousness: it was for this that he had endured his agony in the garden of Gethsemane: it was for this that he was about to expire upon the cross: and, if only he might “see of the travail of his soul” in the salvation of men, “he was satisfied.” This was “the joy that was set before him:” and, for the attainment of it, “he endured the cross, and despised the shame;” and rested not till he could say, “It is finishedg.” Well, therefore, might he, in the near prospect of these events, say, “Now is the Son of man glorified.”]

We are next to contemplate the glory accruing,

  II.      To the Father, through the Son—

Now is the Son of Man glorified, and “God is glorified in him.” Here, as before, we must contract our observations to the smallest space, lest we detain you too long. The Father was here greatly honoured,

  1.      In the display of all his perfections—

[There was not an attribute of the Deity which did not here shine forth in its utmost splendour. His wisdom, in having devised such a stupendous plan for the salvation of men: his love, in having given his only-begotten Son to die for them: his justice, in exacting of him the utmost farthing of their debt: his MERCY, in receiving all who should come to him in the name of this divine Saviour. His power, too, was displayed, in upholding his Son under all his various and complicated trials, and in enabling him to finish the work he had begun. His holiness, too, was made known, in that not a human being should ever find acceptance with him, but by acknowledging his own desert of condemnation, and pleading the merits of this vicarious sacrifice. All these perfections were now made to harmonize, and every one of them to reflect a glory on the rest: a glory of which it would never have been susceptible, if this plan had not been devised and executed for the manifestation of it.]

  2.      In the accomplishment of all his purposes—

[Salvation may be considered as originating with the Father, who sent his Son for the attainment of it. For the fallen angels he prepared no such mercy: but for the sons of men he determined to execute this stupendous plan, that so mercy might be exercised towards them in consistency with the demands of justice, and holiness, and truth. And all was now brought to maturity. Justice was about to be satisfied for the sins of the whole world, and a jubilee was now to be proclaimed to every child of man. Now all the millions of the redeemed stood, as it were by anticipation, around his throne, and gave him glory, such as had not yet been given from the foundation of the world: and this glory was obtained for him through the intervention of his Son: so that it might well be said, that, whilst the Son himself was glorified, the Father was glorified in him.]

We have yet further to notice the glory added,

  III.      To the Son, by and with the Father—

The Father now, in his turn, glorified his Son:

  1.      In the testimonies borne to him under his sufferings—

[Not only did several of our Lord’s enemies proclaim his innocence, but universal nature bore witness to him. The sun at mid-day veiled his face in darkness; the earth quaked; the rocks rent; the dead arose: and all in attestation, that the person who had just expired was no other than our incarnate God. To these events our Lord more immediately referred, when he said, “He shall straightway glorify him.”]

  2.      In the triumphant issue of them—

[It seemed as if the Saviour was vanquished, when he died: but it was “by death that he overcame him that had the power of death, that is, the devil.” Yes, upon the very cross itself “he spoiled principalities and powers, triumphing over them openly in it.” In vain were the stone, the seal, the watch: they were placed by man, to prevent his resurrection; but, overruled by God, to attest it. In the presence of no less than five hundred brethren at once did he ascend to heaven; from whence he sent down the Holy Ghost to bear witness to him, by mighty signs and wonders that were wrought by his Apostles in his name. Our Lord had said of the Holy Spirit, “He shall glorify me: for he shall take of mine, and shall shew it unto you:” and agreeably to this prediction did the Holy Spirit descend at the appointed time, and impart to the Apostles such powers as had never been communicated since the foundation of the world. Jesus himself, too, was then invested with all power in heaven and in earth, as the reward of his own sufferings, and for the benefit of those for whom he died: and together with the Father is he made the object of adoration amongst all the hosts of heaven. Hereafter, too, shall he come again to judge the world, and shall assign to all, whether friends or enemies, their proper portion.]

  3.      In the benefits conferred in consideration of them—

[Speedily after his ascension were not less than three thousand souls converted to him, and all the blessings of salvation were poured out upon them for his sake. From that day great numbers, in every quarter of the globe, have found mercy through him: millions are already seated with him upon thrones of glory, as monuments of his grace: millions, too, are at this very moment rejoicing in him upon earth: and, in due time, multitudes, countless as the sands upon the sea-shore, will glory in him as the one Author of their happiness; and will to all eternity adore him, as having “loved them, and washed them from their sins in his own blood, and made them kings and priests unto their God.” They will all unite in ascribing “salvation to God and to the Lamb for ever and ever.”

Thus, whilst the Father is glorified in him, shall he himself also be glorified by, and with, the Father, as the Redeemer and Saviour of the world.]

  Let me now, in CONCLUSION, entreat you, my brethren, to be like-minded with God, and to glorify the Lord Jesus,

  1.      By an humble affiance in him—

[In this is he glorified, as much as by the saints before his throne. This is what he expects at our hands. This he regards as answering the end of all that he has done and suffered for us. Go then to him, brethren, with all your sins. Let nothing keep you from him. Never, for a moment, limit either his grace or mercy; but believe him “able to save to the uttermost all that shall come unto God by him.” Expect also from him all those supplies of grace and peace which are needful for you in this vale of tears. Let your expectations be enlarged to the full extent of your own necessities, and to the full extent also of all his great and precious promises. This is to glorify him: as he has said, “All mine are thine, and thine are mine; and I am glorified in them.”]

  2.      By an entire surrender of yourselves to him—

[This also is required of you: “You are not your own: you have been bought with a price: and therefore you should glorify him with your bodies and your spirits, which are his.” Our Lord himself has said, “Herein is my Father glorified, that ye bear much fruitp.” And I may add, that herein is Jesus glorified also. Let it be seen, then, what the effect of his sufferings is, and what is the redemption that he has purchased for you. This is the way to honour him: this is the recompence he expects at your hands. And if you glorify him thus in this world, you shall assuredly be “glorified together with him” in the world to come.]

MDCLXXXII

FAITH IN CHRIST AN ANTIDOTE TO ALL TROUBLE

             John 14:1.

Let not your heart be troubled: ye believe in God, believe also in me.

AS God is eminently distinguished by that character, “The Comforter of all them that are cast down,” so did Jesus evince his title to it during the whole time of his sojourning on earth: there was no distress which he did not remove from those who made their application to him; and not unfrequently did he anticipate the wants, which the unbelief or ignorance of his followers made them unable to express. He had now been revealing to his Disciples the things which were speedily to be accomplished: and, perceiving that they were greatly dejected by the prospect before them, he encouraged them in the words which we have read; “Let not your hearts be troubled:” and then he prescribed an antidote, sufficient to dispel all their fears: “Ye believe in God; believe also in me.”

In discoursing on these words, we shall shew,

  I.      The troubles which he taught them to expect—

There were three in particular which seemed most to affect them;

  1.      Their bereavement of his presence—

[This, if it had been only to a remote quarter of the globe, or after the manner of Elijah’s departure, would have greatly depressed their minds; because of the love he had manifested towards them, and their entire dependence on him for instruction and support — — — but to have him withdrawn from them by cruel sufferings and an ignominious death, was distressing beyond measure; so that the very thought of it filled them with the deepest concern — — —]

  2.      The disappointment of their worldly hopes—

[They had supposed he was about to establish an earthly kingdom, and that they should be exalted to situations of great dignity. But when they heard, that, instead of reigning over other nations, he was to be rejected by his own; and that, instead of elevating them to posts of honour, he himself was to die upon a cross; they knew not how to reconcile these things with his former professions, or how to bear the shame which such a disappointment would unavoidably occasion — — —]

  3.      The persecutions they were to meet with from an ungodly world—

[Hitherto they had been screened from persecution, their Lord and Master having borne the brunt of it in his own person: but now they understood that they were to drink of his cup, and to endure all manner of sufferings, and death itself, after his example. This excited painful apprehensions in their minds, and caused them the most serious disquietude — — —]

What means he used to dissipate their fears, will be found in,

  II.      The remedy he proposed—

The verbs in our text may be taken either imperatively or indicatively; and many think it would be better to construe both of them alike: but the spirit of the passage seems best preserved in our translation; which acknowledges, that they do believe in God the Father, and exhorts them to place the same confidence in him as in the Father. They now thought they should lose him entirely and for ever. To rectify this error, he enjoins them, notwithstanding his removal from them, to believe in him,

  1.      As present with them in their trials—

[Though he would not be present to the eye of sense, he would be really nigh to them on all occasions. Wherever they should be, there would be no bar to his admission to their souls: he would come and visit them, and dwell in them, and manifest himself to them, as he would not unto the world. This would be a far greater blessing to them than his bodily presence; so that they had no reason to regret his apparent withdrawment from them.]

  2.      As interested in their welfare—

[They had never found him indifferent about any thing that related to them: nor would he forget them after he should have been taken from them into heaven: on the contrary, he was going thither to prepare mansions for them; and he would still enter into all their concerns, sympathizing with them in their afflictions, and regarding every thing that should be done to them as done immediately to himself. If any should give them a cup of cold water only, he would acknowledge it as an obligation conferred on him; and, if any should presume to touch them in a way of injury, he would resent it as if they had “touched the apple of his eye.”]

  3.      As sufficient for their support—

[They had seen what wonders he had wrought during his continuance among them: and they must not imagine, that, because he offered up his soul a sacrifice for sin, he was therefore deprived of his power to perform them: for though he would, in appearance, be crucified through weakness, he did really possess all power in heaven and in earth. They might still look to him for the relief of every want, and support in every trial; and they should assuredly find his grace sufficient for them.]

  4.      As coming again to recompense all that they might endure for his sake—

[He had told them, that he would come again, and that too in all the glory of his Father, with myriads of attendant angels, to judge the world. They need not therefore be anxious about any present trials, since he pledged himself to remember all that they should do or suffer for him, and richly to compensate their fidelity to him.

These were subjects on which he had often conversed familiarly with them: and if only they would give him credit for the accomplishment of his promises, they might discard their fears, and be of good comfort.]

It will be not unprofitable to consider more distinctly,

  III.      The sufficiency of this remedy to dispel all anxiety from their minds—

Faith in Christ is a perfect antidote against troubles of every kind. Faith has respect to him in all his glorious offices and characters:

  1.      As the Saviour of the soul—

[What has that man to do with fear and trouble, who sees all his iniquities purged away by the blood of Jesus, and his soul accepted before God? — — — If he forget these things, he may be cast down by earthly trials: but if he keep this steadily in view, the sufferings of time will be of no account in his eyes: he will feel that he has ground for nothing but unbounded and incessant joy — — —]

  2.      As the Governor of the universe—

[Who that sees how perfectly every thing is under the controul of Jesus, will give way to fear or grief? Not a sparrow falls, nor a hair of our head can be touched, without him: and, if he suffer any injury to be inflicted on us, he can overrule it so as to convert it into the greatest benefit. What then have we to do, but to let him work his own will, and to expect that all things shall work together for good? — — —]

  3.      As the Head of his people—

[He is to all his people the head of vital influence; and will he forget to communicate what is necessary for the welfare of his members? We are weak; and our enemies are mighty: but is that any ground for fear, whilst we remember whose members we are? Can we not do all things through Christ strengthening us? — — —]

  4.      As the Judge of quick and dead—

[The distribution of rewards and punishments is committed unto him; and he has told us what sentence he will pronounce on all his faithful people. And will not that word, “Come ye blessed,” or that, “Well done, good and faithful servant,” richly repay all that we can do or suffer for him in this world? Can we survey the thrones of glory he has prepared for us, and be afraid of the trials that await us here? — — —]

  BEHOLD then,

  1.      The happiness of believers—

[They may, they must, have their trials; and whilst they possess the feelings of men, they will find some trials grievous to be borne: but they neither have, nor can have, any cause for anxious fear: whilst God is for them, none can be against them. Let them therefore “be careful for nothing,” but “cast all their care on Him who careth for them.”]

  2.      The misery of unbelievers—

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