Rom. 8:33, 34.

Rom. 8:33, 34.

  In conclusion, we would entreat all of you to INQUIRE, What spirit you have received?

  1.      Have you received the Spirit of God at all?

[Many, alas! have scarcely so much as “heard whether there be any Holy Ghost:” or, if they have, they regard all idea of his agency upon the soul as visionary and delusive. But let such persons know, that they are altogether dead in trespasses and sins. If the Spirit of God have not so far wrought upon our minds as to convince us of our lost estate, we have not as yet taken one single step towards heaven. The declaration of St. Paul in the preceding context is, “If any man have not the Spirit of Christ, he is none of his.”]

  2.      Have you received the Spirit as a spirit of bondage?

[Despise it not: the fears and terrors with which he has filled your minds, maybe introductory to your final liberty, and your complete salvation. It is thus that the Spirit usually, if not invariably, works in those who are “translated from the kingdom of darkness into the kingdom of God’s dear Son.” He first wounds, and then heals, the soul: he “convinces us first of sin,” and then “of righteousness and of judgment:” he causes us to feel ourselves lost, and makes use of that feeling to lead us to Him who came into the world to seek and save us. “Despise not then the day of small things:” for “then shall you know if you follow on to know the Lord.”

On the other hand, we must say, Do not rest in it. The spirit of bondage will generate fear; but it will not produce either love or holiness, both of which are necessary to your everlasting salvation. If we have no better principle than slavish fear to make us obedient to our God, what are we better than the heathen? The Christian must regard God, not merely as a Judge, but as a Father. He must obey, not through fear of the lash, but from a real love to his name, and an unfeigned delight in his holy will. The truth, if it enter into our hearts, will make us free: and it will “deliver us from the bondage of corruption, into the glorious liberty of the children of God.”]

  3.      Have you received the Spirit as a Spirit of adoption?

[Then be thankful for it, and adore your God for the exceeding riches of his grace towards you. But take care that you do not deceive your own souls respecting it. It is possible to mistake in this matter, and to refer to God’s agency the delusions of Satan and of your own hearts. Many indulge a very unhallowed confidence in God. But, though it is our privilege to put away slavish fear, it is our duty to cherish to the uttermost a filial fear of offending God. We must “walk in the fear of the Lord all the day long.” If we are on our guard in this particular, then our confidence cannot be too strong; since there is nothing which a loving father can bestow on his obedient child, which our God will not confer on us. Know then your privilege, and rejoice in it; and with all the confidence which the repetition of the word implies, go into the presence of your God from time to time, crying, “Abba, Father.” But take care that you do not lose it. Take care that you “grieve not the Holy Spirit of promise, whereby you are sealed unto the day of redemption.” Watch over your every action, word, and thought; endeavouring to walk “as obedient children,” yea, “as dear children,” worthy of the relation in which you stand to God; “being holy, as He who hath called you is holy.”]

MDCCCLXXI

THE WITNESS OF THE SPIRIT

             Rom. 8:16.

The Spirit itself beareth witness with our spirit, that we are the children of God.

THERE is a tribunal before which we must all appear at the last day: but we need not wait till that time to ascertain our true character. Every man has a tribunal erected in his own bosom. The conscience, according to the light it has received, accuses or excuses, those who will listen to its voice. This is common to heathens as well as Christians. But God’s people are favoured with the additional testimony of the Holy Spirit. Of this the Apostle speaks in the passage before us.

We shall endeavour to shew,

  I.      What is the witness here spoken of—

Witnesses imply a doubt of the thing which is to be confirmed. The thing to be ascertained here is, “That we are the children of God.” Respecting this, many are in suspense all their days; but God has provided means for the removal of these doubts.

He has been pleased to give us the witness of his Spirit.

  1.      Through the medium of rational deduction—

[We may judge of our state by comparing it with the declarations of Scripture: God has given many marks and characters of his own people; we may examine by these how far our practice corresponds with our duty, and know from the testimony of an enlightened conscience our real state. This is a scriptural way of judging: St. Paul used it; and exhorts us to use it. St. Peter represents the attainment of this as a principal part of our baptismal engagemente; St. John also assures us, that this is the way in which God would have us to know our state.]

  2.      In a way of immediate impression—

[The Spirit, as a “Spirit of adoption,” testifies to the believer’s soul, that he belongs to God. Not that this testimony is given without any reference to the Scripture; yet it is imparted in a more instantaneous manner, and in a far higher degree, at some times than at others. God by his Spirit sometimes “sheds abroad his love in the heart” in such a measure, and shines so clearly on the work he has already wrought there, as to convey immediately a full persuasion and assurance of an interest in his favour. As by “the sealing of the Spirit” he stamps his own image on his children for the conviction of others, so by “the witness of the Spirit” he testifies of their adoption for the more immediate comfort of their own souls. These manifestations are vouchsafed, for the most part, to prepare the soul for trials, to support it under them, or to comfort it after them: but they cannot be explained for the satisfaction of others; yet may they be sufficiently proved from Scripture to be the privilege and portion of true believersh.]

To guard the doctrine against every species of delusion, we shall shew,

  II.      How to distinguish it from all false and enthusiastic pretensions—

Many, it must be confessed, have pretended to this witness on false grounds, and Satan is ready enough to help forward such delusions. But the witness of the Spirit may be distinguished from all enthusiastic pretensions to it, if we consider attentively,

  1.      What precedes it—

[Conviction of our lost estate, faith in the Redeemer, and devotedness to God as our rightful Sovereign, must precede it. If we have not these things, we cannot be God’s children; and we may he sure the Spirit will never attest a falsehood.]

  2.      What accompanies it—

[Humility of mind, a jealous fear of ourselves, and a love to the weakest of God’s people, attend these divine communications; whereas pride and conceit, with a presumptuous confidence, and a contempt of others, are ever found in deluded enthusiasts.]

  3.      What follows it—

[Manifestations of God to the soul always produce zeal in his service; victory over sin; and a longing for the enjoyment of him in heaven; but supineness, subjection to evil tempers, and a forgetfulness of the eternal world, generally characterize the self-deceiving professor. Let every one therefore examine his pretensions by these marks — — —]

  ADDRESS—

  1.      Those who know nothing of this testimony of the Spirit—

[You probably do not understand the regenerating influences of the Spirit; and yet you see them manifested in the lives of many around you. Do not then condemn the witness of the Spirit merely because you cannot comprehend it: rather pray to God that you yourselves may be his children, and that the Spirit may testify to you of your adoption.]

  2.      Those who profess to have received it—

[A delusion in this is above all things to be guarded against: if your dispositions be habitually bad, your pretensions are all a delusion: where the witness of the Spirit is, there will the fruits also of the Spirit be.]

  3.      Those who long to receive it—

[To have the full witness of the Spirit is desirable, but not necessary: it is a great mercy if we enjoy his lower attestations in a good conscience. Let us labour to serve God, and leave to him the time, manner, and degree, in which he shall reveal himself to us.]

  4.      Those who now enjoy this witness—

[The manifestations of God to the soul are a very heaven upon earth; let them therefore be duly esteemed and diligently improved; but beware lest you “grieve the Spirit by whom you are sealed:” be looking forward with increasing earnestness to your inheritance; and while you enjoy the inward witness that you are the children of God, let the world have an outward evidence of it in your lives.]

MDCCCLXXII

THE PRIVILEGES OF GOD’S CHILDREN

  Rom. 8:17.

If children, then heirs; heirs of God, and jointheirs with Christ; if so be that we suffer with him, that we may be also glorified together.

THERE are many high-sounding titles among men, which are no otherwise profitable to the possessors of them, than as they please their fancy, and gratify their pride. But the honourable appellations given to the true Christian, are connected with real and substantial benefits, which every one who is counted worthy of them shall infallibly enjoy. Believers are called in Scripture, “Children of God.” Now this name is not a mere Hebraism, or figure of speech peculiar to Scripture: for though it is true that the Scriptures speak of children of promise, children of disobedience, children of the curse, importing only that the persons so called are of such or such a character; yet the term “Children of God” is of a more determinate meaning: it imports a relation to God as a Father; and includes all that is comprehended in that relation. Hence the Apostle, having spoken of believers under this term, immediately draws this inference from it; “If children, then heirs; heirs of God, and joint-heirs with Christ.”

In considering these words, we shall set before you,

  I.      The privileges of believers—

It is here taken for granted, that believers are children of God: we therefore pass over that, and notice only the privileges attached to that relation. And here we find them.

  1.      Briefly stated—

[We know what is usually understood by the term “heir.” An heir is one who has a title to an estate, not as having earned or merited it, but simply by right of primogeniture. He comes to the full possession of it as soon as he is of age; and in the mean time he is supported out of it agreeably to the rank of life he is hereafter to sustain.

Now from hence we may see what is implied in the term, when applied to the children of God. They have a claim to heaven itself as their inheritance. But their right does not at all arise from any thing they have done to deserve or purchase it: it is founded solely on their having been born of God through the operations of the Holy Spirit upon their souls. They come to the full possession of it at the time appointed of the Father: but, while they continue minors, they are educated, and maintained, in a manner suited to their high and heavenly birth: they have the Holy Ghost himself for their teacherc; they have manna from heaven, even “angels’ food,” for their support; they have the garments of salvation for their clothinge; and angels for their attendants to minister unto them.

In some respects indeed the parallel does not hold: for, amongst men, the eldest only is the heir, and the younger have smaller portions allotted to them: but, of the children of God, every one has an equal right to the whole inheritance. Besides, the heirs of men may die, or be defrauded of their inheritance: but the children of God have their inheritance reserved for them; and they are kept for it. Moreover, the heirs of men retain their possessions but a little time, and lose them entirely at death: but the children of God come to the full enjoyment of their inheritance, when they die; and then possess it for ever and ever.]

  2.      Strongly amplified—

[When the Apostle says, “heirs; heirs of God,” he does not intend merely to repeat the idea, but to enlarge and amplify it by a very important addition. The children of men, though denominated heirs of such or such a person, can only inherit the substance belonging to that person: but the children of God inherit all that God has, and, if we may so speak, all that he is. To them belong “all things,” whether present or future, whether temporal or eternal. To them belong also all the perfections of the Deity, so far at least as they need to have them exercised for their good in this world, and for their happiness in the next: they can say with David, “The Lord himself is the portion of mine inheritance.”

Further light is thrown upon this subject by the additional expression, “joint-heirs with Christ.” Christ is the Lord and “Heir of all things.” But “he is not ashamed to call us brethrenl.” By virtue of this relation to him, we are partakers of all that he inherits. Has “his Father appointed unto him a kingdom? Such is appointed to us” also. Has his Father called him to a throne? We also are seated on it together with himn. Does he, agreeably to his Father’s will, possess a glory and felicity infinitely surpassing our highest conceptions? The same also is given to us for our everlasting portion.

But, whatever be the means of bringing us to the enjoyment of this portion, our right and title to it arises wholly from our relation to God the Father as his children; “If children, then heirs;” “if a son, then an heir of God through Christ.”]

We must not however forget,

  II.      The condition on which they are bestowed—

Though we are not required to do any thing in order to earn these privileges, or to render an equivalent for them when bestowed upon us, yet are conditions imposed upon us; and we must submit to those conditions, if ever we would participate the blessedness of God’s children.

For the sake of perspicuity, we will shew,

  1.      What the condition is—

[Christ, our elder Brother, was a sufferer, “a man of sorrows, and acquainted with grief.” In this respect all the family must resemble him: every one of them must learn obedience in the same way, and be perfected by the same meanss. It is appointed to all the disciples of Jesus to “take up their cross, and follow him.” They must expect the same treatment from an ungodly world as he experienced: they must be hated, reviled, persecuted: “the disciple cannot be above his Lord; it is sufficient for him to be as his Lord:” “if they have called the Master of the house Beelzebub, much more will they those of his household.”

Now it is not easy for flesh and blood to endure these things: we are ever ready, through pride and anger, to resent such treatment; or, through shame and cowardice, to shun it. But the condition is plain and absolute, No cross, no crown: “We must suffer with him, if ever we would be glorified together.”]

  2.      The equity of it—

[Our sufferings are intended as a test of our love to Christ. There was no necessity for our blessed Lord to submit to sufferings, unless he chose to undertake our cause, and put himself in the place of sinners: yet, purely for our sakes, he endured even death itself, yea, the painful and accursed death of the cross. If our trials then were a thousand times more severe than they are, would it not become us cheerfully to sustain them in proof of our regard for him? If he voluntarily bore so much for our good, it is surely reasonable that we should, when called to it, endure somewhat for his glory.

But our sufferings are also intended to secure to us, and augment, the inheritance itself. Nothing tends more to wean us from the world, than the opposition we meet from worldly men. Our “tribulation also worketh patience;” yea, it both exercises and confirms our every grace. Strange as it may appear, the enduring of trials for Christ’s sake tends greatly to the advancement even of our present happiness, inasmuch as it “turns to us for a testimony,” and puts honour upon usx, and is, for the most part, attended with the richest consolations of the Spirit. And, beyond all doubt, it will hereafter be recompensed “with a far more exceeding and eternal weight of gloryz.”

Can we then complain of a condition, which at once conduces to God’s glory, and to our happiness? We should rather rejoice that we are counted worthy to suffer in so good a cause; and be contented to obtain the inheritance in the way which our heavenly Father has ordainedb.”]

  ADDRESS—

  1.      Those who are afraid of the cross—

[Hope not ever to alter the condition which God has imposed: that is absolutely irreversible.” Consider the time when our Lord imposed the condition; and blush for your timidityd. Consider how little it is in the power of man to do against you, and what a sad alternative you prefer; and let your cowardice humble you in the dust. Think what a worm it is that you are afraid of, and what an omnipotent Being you displeasef: and lastly, consider whether the inheritance will not abundantly repay all that you can endure in the way to it. Let such reflections as these occupy your minds. Count the cost at once, and learn to “sell all for this invaluable pearl.”]

  2.      The suffering children of God—

[Think it not strange that ye meet with fiery trials: you have often been forewarned respecting iti: and they are all working for your good. If you were to suffer for evil-doing, there would be reason for shame: but to suffer for well-doing is honourable, and acceptable with Godl. While the heir feels the restraints of his minority, he comforts himself with the prospect that he shall ere long be of age, and launch into the complete fruition of all his wishes. Your trials are, as it were, a needful discipline, to which you must submit for a little time: but soon they will for ever end, and all the felicity of heaven be yours. “Be patient therefore till the coming of you Lord;” consoling yourselves with that delightful promise, “He that overcometh, shall inherit all thingsn.”]

MDCCCLXXIII

PRESENT TROUBLES AND FUTURE GLORY

  Rom. 8:18.

I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

AN expectation of ultimate advantage is that, which gives activity to men in every situation of life. But, while it operates with full force in things relating to this world, its influence is scarcely felt by the generality of mankind in relation to things spiritual and eternal. Hence they are easily drawn aside from the path of duty by the allurements of time and sense, or driven from it by the terrors of persecution: whereas, if they would duly estimate the pleasures or pains of this present life, and weigh them in a balance against the glory and felicity of the world to come, they would be stimulated to patience and diligence in well-doing, since they could not but see with the Apostle, that the one were not worthy to be named in comparison of the other.

That we may judge of the Apostle’s estimate, I will endeavour to set before you the trials of the saint in this life, and the glory that awaits him in the life to come.

  I.      Distinctly—

The trials of a saint in this life are great—

[“Man is born to trouble,” and every man must expect his share of it in this world: but the saints have a greater portion of it than others.

In common with, others, they are called to endure pain of body, distress of mind, loss of friends, embarrassment of circumstances, and every other evil incident to this mortal state.

But besides all this, they have many trials peculiar to themselves. From within, they are often bowed down under a sense of guilt, or under their indwelling corruptions: they are sometimes harassed with temptations, which, as fiery darts, wound and inflame their inmost souls: and sometimes they are overwhelmed with the hidings of their Father’s face, and ready to sink in utter despair. How grievous these sensations are, no words can adequately express. They are also not a little tried from without. The contempt, the hatred, the persecutions they endure, are often grievous to be borne; and would shake their fidelity, if they were not upheld and strengthened by their God.

Let this accumulated load be weighed as in a balance, and it will be found exceeding heavy, insomuch that, “if in this life only they had hope,” the saints would be of all men in the most pitiable condition.]

But the glory that awaits him is also great—

[There is a glory that shall be revealed to us, and a glory that shall be revealed in us: both of these are included in the words before us; and, taken together, they comprise all the glory and felicity of heaven.

The very place to which we shall be admitted, is described by all the powers of language, in order to convey to us some faint idea of its beauty. There we shall behold all the angelic hosts with the spirits of just men made perfect (how bright and blessed an assembly must that be!) yea, we shall see the Lamb of God, that very Jesus who was crucified for us, seated on his throne; and we shall behold the Father also face to face: we shall see him as he is, in all the brightness of his glory.

Together with this, we ourselves shall be fully changed into the image of our God: we shall resemble him both in body and soul, as far as finite creatures can resemble the infinite Jehovah. We shall also participate the blessedness of the Deity: and every vessel, according to its capacity, shall be filled with joy.

But it is in vain to estimate what is so infinitely above our comprehension; for “we know not yet what we shall be.” Even our present privileges surpass all that the carnal eye; or ear, or heart, has ever seen, or heard, or conceived; much more therefore must the happiness of heaven infinitely exceed all that language can express, or imagination conceive.]

Such being the two states of suffering and of glory as viewed distinctly, let us now bring them under our review,

  II.      In a way of comparison—

[Sufferings, of whatever kind, are painful to flesh and blood; but when estimated according to the word of God, they are light, mixed, and momentary. How light are they in comparison of what thay might be — — — or of what we deserve — — — or of what Jesus endured for us — — — or of what myriads of our fellow-creatures are now enduring in hell! — — — Besides, amidst them all, we have innumerable mercies for which to be thankful — — — and, if they were continued throughout our whole lives, they would be short as the twinkling of an eye, in comparison of the state to which we are hastening — — —

But the glory that awaits us is exceeding great, even “a weight” as great as the soul with its most enlarged powers is able to support — — — It is also unmixed with any alloy of sin, or sorrow — — — and its duration will be eternal, even co-existent with the soul itself — — —

What comparison then is there between them? So infinitely does the glory exceed all the sufferings that we can endure in this life, that if we add hyperbole to hyperbole, and strain all the powers of language and of thought, to express the difference, we never can do justice to the subject, or declare a thousandth part of that which really exists. The Apostle’s estimate was formed as the result of a minute and accurate computation; and therefore the accuracy of it is past a doubt. In fact, the Apostle does not institute a comparison between them (for they will not admit of any comparison); but he says that the sufferings are “not worthy” (not worthy of any consideration, no, not of a thought), when the glory that shall follow them is kept in view.]

  IMPROVEMENT—

We may learn from hence,

  1.      How to judge of God’s dispensations—

[To those who look no farther than to the present life, “the ways of God appear unequal:” since the godly are oppressed, and the wicked triumph. But let eternity be taken into the account, and all the seeming inequalities will vanish: the godly will be recompensed for their sufferings; and the wicked will receive the due reward of their impieties. The Judge of all the earth will not only do right, but will manifest the equity of all his dispensations.]

  2.      How to comfort the afflicted mind—

[When persons are complaining that their trials are exceeding heavy, and that they are ready to faint because of them, we should lead them to view their sufferings in a way of comparison, or in a way of contrast. We should compare the good they lose or the evil they sustain, with the good and evil that are beyond the grave: or we should contrast the good to be enjoyed in a life of sin, with the evil which sin will hereafter bring upon us; or the evil to be sustained in this life, with the good with which it shall hereafter be compensated. In either of these methods we may, with God’s help, put an end to their murmuring; and make them willing to bear their present afflictions in expectation of the benefit that will result from them.]

  3.      How to regulate our own conduct—

[Are we under trials? we should view our sufferings as ordered by God himself in number, weight, and duration, and consider them as means appointed by him for the perfecting of his work within us. Then, whatever our trials be, we shall not give way to an undue depression of mind; but shall commit ourselves to God in silent resignation, and wait for our recompence in the eternal world.]

MDCCCLXXIV

THE STATE OF GOD’S CHILDREN

  Rom. 8:23.

And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

MUCH is spoken in Scripture respecting the happiness of the saints. And doubtless they are on many accounts the most blessed people upon earth. But they also experience in a great degree the sorrows that pervade the universe. It is not in this, but in the future world, that they are to attain perfect uninterrupted felicity.

The Apostle is here encouraging the afflicted Christians to endure their trials patiently, in expectation of a rich eternal recompence. He tells them that the whole creation were supported under their present sufferings by a hope of some happier state: and that he himself, notwithstanding the privileges he enjoyed, participated with them in the common lot.

From his words we are led to consider,

  I.      The state of the creation at large—

This is fully developed in the four verses preceding our text. There are however considerable difficulties in those verses; but chiefly arising from the inaccuracy of the translation. Read them thus, and the main difficulties will be overcome: “The earnest expectation of the creation waiteth for the manifestation of the sons of God: (for the creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same;) in hope that the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now.” Thus, by translating the word κτίσις, creation, and the word ὅτι, that, and by inclosing a part in a parenthesis, the whole will be made clear, and to a certain degree easy.

[The whole creation was reduced to a very deplorable condition by the fall of man. The material world underwent a most awful change: cursed was the ground for man’s sake: the earth rendered barren without continual and laborious culture, or fruitful only in briers and thorns, which, if left unrestrained, would speedly overrun it: and the atmosphere rendered the fatal source of storms, and tempests, and pestilential vapours for the destruction of man. The animal world, first subjected to man’s controul, and innoxious in all their habits, had such a change wrought within them, that they all of various orders prey one upon another, and are more or less arrayed in hostility to man. The rational world partook more largely still of this fatal change: for man universally, and without exception, was despoiled of the Divine image, and corrupted in all his faculties, whether of mind or body, and subjected to innumerable diseases, and miseries, and death.]

But things shall not always continue thus—

[There is a time coming, when God will manifest himself in a more especial manner to his own people; and it is therefore called, “The manifestation of the sons of God:” and then shall the sentence denounced against the whole creation be reversed, in order that every creature, according to its capacity, may partake of that universal blessedness. The material world will become again what it was at first, beautiful in all its parts, fertile to the utmost extent of man’s necessities, and salubrious throughout every place and every clime. The animal world shall have all their venomous propensities removed, and the prophet’s description shall be fully realized among them, “the wolf dwelling with the lamb, and the leopard lying down with the kid; and the calf and the young lion, and the fathng together; and the sucking child shall play on the hole of the asp, and the weaned child shall put his hand upon the cockatrice’ den: they shall not hurt nor destroy throughout God’s holy mountain.” The whole rational world shall then be converted unto God; “for the knowledge of the Lord shall cover the earth, as the waters cover the sea.”

Thus throughout the whole creation shall, to a certain extent, the paradisiacal state be restored.]

Now, as this will be a state of inconceivable blessedness, the whole creation is represented as looking and longing for it—

[It will be remembered that our blessed Lord was foretold as “the person whom all nations desired.” Now he was foretold under that character, not because all nations did desire him, but because all nations, if they had known him, would have desired him. So here the whole creation is said to look and wait for the day spoken of in my text, not because they do indeed expect it with such solicitude, but because they would expect it in that way, if they were fully apprised of the blessedness attendant on it. And, as in other passages of Holy Writ, the woods and the hills are often spoken of as participating in, and expressing, the joys of God’s people; so here, by a very strong figure, the whole creation is represented as stretching forth the neck, with eagerness, in looking for it, and groaning with impatience for its arrival; yea, and as experiencing the pangs of parturition till they shall be liberated from their present burthen. Nor are these expressions at all too strong, if the different parts of the creation were capable of discerning and appreciating the blessedness of the change that shall await each in its proper sphere, and to the full extent of its capacity. Every part is at this time “under the bondage of corruption,” that is, under the curse introduced by sin; and every part, according to its capacity, shall be delivered from that bondage, and be brought, so far as it is capable of it, into a participation of the “liberty that shall then be accorded to the children of God.” These were the feelings assigned to the inanimate creation at the first advent of our Lord in his abased state; and the same creatures may well be said to pant for a renewal of their joys, when our Lord shall come again to establish his kingdom over the face of the whole earth.]

But all this may, almost without a figure, be uttered as descriptive of,

  II.      The state of God’s children in particular—

These have already the foretaste of these joys in their own souls—

[The “first-fruits” were a part of any produce, devoted to God as an acknowledgment that the whole was from him: and whilst they sanctified the whole harvest, they assured to the possessor the full enjoyment of it. Now the harvest of “the Spirit” is that abundant effusion of holiness and happiness which God will pour forth on his people in the latter day, not unlike to what they enjoyed on the day of Pentecost, or to that which our first parents possessed in Paradise. And “of this Spirit God’s people have now the first-fruits.” They are renewed in the spirit of their mind after the very image of their God in righteousness and true holiness: and, with this renewal of their nature, they are also “filled with joy of the Holy Ghost;” even with a “joy that is unspeakable and glorified.” Now it might be supposed that these, by reason of their present attainments, would be less anxious for the promised period before referred to, when the whole creation shall be restored, as it were, to its primeval purity and happiness. But the very reverse of this is the case: for in every age these are the persons who most pant and long for the promised felicity. Yes, says the Apostle, “ourselves who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, even the redemption of our body.”]

Of the joys they now experience they look forward to the everlasting consummation—

[“Believers are now the children of God,” his children both by adoption and grace. Now adoption, amongst the Romans, was two-fold; first, private, in the house, and afterwards public, in the forum. The former of these every believer has received already through the operation of the Spirit of God upon his soul: but for the latter he waits till that period when God shall come to gather together his elect from every quarter of the world, to restore to every soul its long mouldered body, and to make the whole man, in body and soul, eternally blessed in his presence. That is the period when “the body will enjoy the redemption” that has been long since possessed by the soul; and a blessedness will be then imparted to the whole man, of which his present most exalted happiness is but an earnest and foretaste. Now the believer knows that that period shall arrive: and he longs for it, and “groans within himself,” through the ardour of his desires after it. Even here his anticipations of it have been sweet, infinitely beyond the powers of language to express, (“a joy unspeakable;”) what then shall the full possession be in the complete enjoyment of his God? From the private adoption, by the testimony of the Spirit, he has been almost wrapt at times into the third heaven, notwithstanding the clog which his body has imposed upon his soul. What then shall the public manifestation of this honour in the presence of the whole assembled universe be, when his “redeemed body” shall possess all the purity and perfection of his soul, and not only partake of all the joys of his soul, but aid the sold in its everlasting possession of them? I wonder not that “St. Paul groaned in this body, being burthened; yea, that he groaned, earnestly desiring to be clothed upon with his heavenly house, namely, with his body in its renovated and perfect state. This ought to be the state of every true believer; and it will be in proportion as he lives nigh to God, and has “his conversation in heaven.”

By some the period referred to in my text is supposed to commence at the Millennium, of which time St. Peter speaks when he says, “We look for new heavens and a new earth, wherein dwelleth righteousness.” And, if any find comfort in that view of the subject, I would not move a finger to rob them of it. I have no objection to persons following their own views of Scripture truth: every man has the same right to do it as I myself have. But, when these uncertain matters are made the subject of disputation in the Church of God, to the creating of dissensions and divisions, and to the turning of the minds of pious persons from the more clear and fundamental truths of the Gospel, then I bitterly regret it, and am ready to weep over it as “a device of Satan to turn men from the simplicity that is in Christ.” If any choose to apply this passage to the Millennium, and to look for its accomplishment then, let them: but let them bear with those who cannot see with their eyes, or feel that there is any advantage in their views. Let all agree in this, to look and groan inwardly for the time of their consummate felicity, whether it occur at a little earlier or a little later period: for this is the point in which all are to agree; and in this consists the highest attainment of the Christian life: “We come behind in no gift, whilst we are waiting for the coming of our Lord Jesus Christ” to perfect our felicity; and we are sure, that “to those who so look for him, he will appear a second time unto their everlasting salvationn.” My prayer therefore for all of you, my brethren, is, “The Lord direct your hearts into the love of God, and into a patient waiting for Christ.”]

That I may bring this subject home more powerfully to men’s business and bosoms, I would add,

  1.      Let us not take up our rest in this world—

[This world is but a passage to a better, a wilderness which we must pass through in our way to the heavenly Canaan. As to our present accommodations, we need not be much concerned, whether they be a little more or less suited to our present convenience. We are but “pilgrims and sojourners here,” hoping in due season to attain our rest hereafter. Let us then look forward to “that rest which remaineth for us,” and under all existing difficulties derive our consolations from the prospect of the happiness that awaits us. This is, not the duty merely, but the high privilege, of the Christian. This it is which raises the Christian above all the world besides. What are crowns and kingdoms, if a man have no prospect beyond the grave? On the other hand, What is martyrdom itself to one who sees it as the very door of heaven, and knows that the body which agonized for a few moments, shall reign in glory for evermore? I say then to every one amongst you, “Set not your affection on things below, but on things above, where Christ sitteth at the right hand of God,” and where “all who suffer with him now, shall be glorified together with him “to all eternity.]

  2.      Let us press forward more earnestly after the happiness reserved for us—

[Who can conceive the blessedness of that state to which we are hastening? If “eye hath not seen, nor ear heard, nor heart conceived the things which are enjoyed by God’s people in this present world,” how much less can any just conception be formed of their future state? If the possession of the first-fruits be so glorious, what must the harvest be! If the privilege of being God’s children be so delightful now, that the very hope of it raises us above all the joys or sorrows of this present world, what shall the full manifestation of it be when all the interests of time and sense are for ever passed away? Let us then survey more and more the blessedness of heaven, where we shall behold face to face that Saviour who died for us, and be with him for ever, possessing, according to their capacity, all the fulness of his beauty, his felicity, and his glory. Dear brethren, let this prospect swallow up every inferior consideration, and animate us to run with ever increasing diligence the race that is set before us. Let us “forget all that is behind, and reach forward to that which is before, and press on with all imaginable ardour for the prize of our high calling in Christ Jesus.” And, in the desire of that full blessedness, let us cry continually with the beloved Apostle, “Come, Lord, and take me to thyself; yea, come, Lord Jesus, come quickly.”]

MDCCCLXXV

THE OFFICE OF HOPE

  Rom. 8:24, 25.

We are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.

IF it be asked, What is that feeling of the mind, which, beyond all others, gives life and activity to rational agents? we answer, It is hope. Influenced by this, all persons in every department of life put forth their energies: the merchant braves the storms; the soldier encounters his enemies; the student consumes the midnight oil in his laborious researches. To this also is chiefly to be referred the Christian’s exertions in the service of his God. True it is, that love and gratitude have a constraining influence upon him: but it is also true, that these principles would be ineffectual to carry his soul through all its trials, if they were not confirmed and animated by the yet more powerful operation of hope. Great, no doubt, are the privileges and enjoyments of the Christian in this present world: he is a child of the Most High God; and has “a spirit of adoption within him, enabling him to cry, Abba, Father.” He has also “the witness of the Spirit testifying both in and by his own spirit, that he is a child of God.” But, after all, little solid comfort would he derive from these reflections, if he did not look forward to an inheritance, to which, by virtue of his relation to God, he is entitled. Hence the Apostle represents the Lord’s people as deriving their chief consolation from the prospect which they have beyond the grave, yea, and “as being saved by hope,” through the operation of which upon their minds “they patiently wait for” the termination and issue of all their present trials.

We propose on the present occasion to consider the nature and effects of the Christian’s hope:

  I.      Its nature—

We are most generally said to be saved by faith: but here salvation is ascribed to hope. There is, in fact, a near affinity between the two: and we cannot adopt any better method of illustrating the nature and operations of hope than by instituting a comparison between it and faith. That faith and hope are very nearly allied, appears from this, that in St. Paul’s account of Abraham, he represents the two principles as concurring with each other, and having an united influence on his obedience: “Against hope,” says he, Abraham “believed in hope.”

In some things the two principles agree—

[They agree in their origin: both of them are the gift of God, and the fruits of the Holy Spirit’s operation on the soul. Have we faith? it is the gift of God, the fruit of a divine operatione, a work of grace: and if we have hope, we have been begotten to it by God himself, even by his gracious influence on our soulsh: and to his Holy Spirit must be ascribed all its increase in the soul, together with all the peace and joy that flow from it.

They agree also in their use: both the one and the other being intended to further the salvation of our souls. As we are saved by faith, so are we by hope alsol.

They agree yet further in their duration: they have no scope for exercise beyond this present life. Faith is by St. Paul opposed to sight; and as in heaven “we shall see God face to face, and know him even as we are known,” the dark and enigmatical visions of faith will cease. In like manner we are told in our text, that “hope that is seen, is not hope: for what a man seeth, why doth he yet hope for?” We shall have in heaven the actual possession of what is now the object of our hope. Then faith will be lost in sight, and hope in enjoyment.]

In other things the two principles materially differ—

[They differ in their foundation. Faith is founded solely on the veracity of God. Hope is founded, partly, on the word of God, and, partly on our conformity to that word. The word of God reveals a dispensation of mercy to sinful man. But what hope does that generate in the minds of the fallen angels? They believe it, as much as we do: but, having no evidence in themselves that they comply with the terms on which that mercy is vouchsafed, they do not hope in it: “they believe and tremble.” It is the penitent alone that has hope in God: and his hope arises from his consciousness, that he does embrace the mercy offered him, and conform to the terms which God in his wisdom has prescribed to all who shall ultimately be saved by it.

They differ also in their qualities. Faith is properly a virtue; and the want of it under all circumstances is a sin. As a virtue, there is no other so frequently or so highly commended; (where that has been exercised, humility, and love, and every other grace that has been exercised with it, has been overlooked, and that alone commended:) and as a sin, no other is so strongly reprobated as unbeliefq. Hope, on the other hand, may rather be called a privilege than a virtue; and despondency, a curse, rather than a sin. So far indeed as hope agrees with faith in its foundation, so far it agrees with it in its moral qualities: but as far as it is founded, not on the word of God, but in a man’s own conformity to that word, so far its moral qualities differ from those of faith: for instead of its being a sin for an ungodly man to despair of salvation in his present state, it is a sin for him to indulge a hope: it is the vilest presumption in him to think that he can ever be saved in an impenitent and unbelieving state: and to despair of salvation in such a state is his very first step towards heaven.

They differ yet further in their objects. Faith is incomparably more extensive than hope. Faith has respect to both good and evil: it embraces in its view both heaven and hell: but hope has good alone for its object. Faith comprehends every thing that God has revealed, whether past, present, or future: hope looks only to what is future. Faith regards every declaration of God, whether historical or prophetic, promissory or menacing, hortatory or preceptive: but hope has respect to the promises alone. It invariably terminates on some good, which is yet future, and which God has promised.

Lastly, They differ also in their offices. Though both of them agree in their general use, to promote the salvation of men, they have exceedingly distinct offices. Faith apprehends the Lord Jesus Christ, and, by uniting us to him, interests us in all that he has done and suffered for us: it also receives out of his fulness all those graces and blessings which the Father has been pleased to treasure up in him for the benefit of his Church. Hope merely expects those blessings: and, by presenting future good to our view, stimulates us to diligence in the pursuit of it. Both of these principles “save us;” but faith brings that good into the soul which hope had only anticipated; and, by presenting invisible realities to our view, gives to hope a more ample scope for exercise. Faith is the parent of hope: but hope, once formed in the soul, becomes an active helper to faith. Neither can operate to any good effect without the other. Faith without hope is paralysed; and hope without faith is dead: but, when faith duly apprehends Christ, and hope leads us to wait patiently for his full salvation, then the work of God goes on prosperously within us, and we are in the sure way to everlasting life.]

Such being the nature of the Christian’s hope, we proceed to inquire into,

  II.      Its effects—

These are represented under the general term, Salvation; “We are saved by it.” But how does it effect salvation for us? We answer, By it,

  1.      We are comforted in our afflictions—

[Afflictions are the lot of all, but especially of the Lord’s people. All of them have a cross to bear; and tribulation is their appointed way to the kingdom of heaven. Indeed, so painful are the trials which they have to endure for the Lord’s sake, that, “if in this life only they had hope, they would be of all men most miserable,” or, at least, most to be pitied. But the prospect of eternal glory so lightens their burthen, as to make it quite easy to be bornes. To this effect the Apostle speaks in the chapter before us; (and he delivers the sentiment as the result of his own most careful investigation:) “I reckon (I compute by accurate calculation) that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.” In another epistle he gives a full and accurate description of his views and feelings on this subject. “He was continually delivered unto death for Jesus’ sake:” but he was perfectly satisfied with his condition, because “he knew, that He who had raised up the Lord Jesus, would raise him up also by Jesus, and present him, together with his beloved converts,” “faultless before the presence of his glory with exceeding joyx.” The prospect of that blessed event made all his “afflictions light,” yea, lightness itself. It may be thought, perhaps, that this superabundant grace was given to him as an Apostle, and is not to be expected by us. But it is to be expected by every saint whom “God hath begotten to a lively hope:” for our blessed Lord tells all his followers, not merely to bear their persecutions with patience, but to make them a ground of joy and exultation, because of the glorious recompence that awaits them in the eternal world. And who that has ever suffered much for righteousness’ sake, has not found this to be the effect of his hope towards God? Many amongst us may say with David, “I should have fainted, unless I had believed to see the goodness of the Lord in the land of the living.” But under the influence of this hope their consolations have abounded in proportion to, yea, and far above, all their accumulated afflictions.]

  2.      We are supported in our conflicts—

[To all true Christians there are, on some occasions, “fightings without, and fears within.” But the grace of which we are speaking, serves them as an helmet, that will resist the stroke of their most potent adversary. In the panoply of God, this piece of armour yields to none in point of efficacy and importance: salvation is pre-eminently ascribed to it: it is called, “The helmet of salvation.” It is well known, that persons clothed with armour from head to foot, especially if contending with persons not so protected, enter into the combat with peculiar confidenced. And thus especially does the Christian whose mind is well established by hope: he is “strong and very courageous,” not doubting but that God is with him, and that he shall be “more than conqueror through Him that loved him.” The assaults which he has to sustain may indeed be violent and very terrible, even like the waves of the sea, that threaten to overwhelm the tempest-tossed bark. But his “hope, like an anchor sure and steadfast, enables him to out-ride the storm.” That “anchor cast within the vail,” keeps his mind composedf, and assures him, that he is safe, though earth and hell should combine their efforts to destroy him. How this grace operated on the saints of old, we may see at large in St. Paul’s Epistle to the Hebrews. Many, under its influence, “took joyfully the spoiling of their goods:” and many, even of the weaker sex, when called to endure the severest torments that could be inflicted on them, “would not so much as accept the deliverance” that was offered them, because “they hoped assuredly to obtain a better resurrection.” Thus will it operate on us also. Precisely as the expectation of a future harvest leads the husbandman to encounter all difficulties, and cheers his mind during the long continuance of an inclement winter, so the prospect of reaping in due season enables the Christian to endure unto the end. He has never seen the felicity which he pants after; but he expects assuredly the ultimate possession of it; and therefore “patiently waits for” the final consummation of all his hopesl.]

  3.      We are encouraged in our exertions—

[To a man who has heaven in his eye, nothing is impossible. Behold Moses, when at the summit of human grandeur and power: an alternative was before him, “to suffer affliction with the people of God, or to enjoy the pleasures” and honours of the court of Pharaoh: and which did he prefer? He chose “the reproach of Christ, esteeming it to be greater riches than all the treasures of Egypt.” And what guided him to this strange decision? it was hope; “he had respect unto the recompence of the reward.” In like manner St. Paul “pressed forward with incessant ardour in his heavenly course, forgetting what was behind, and reaching forward to what was before.” And, if we inquire into the principle which animated him to such exertions, we shall find that it was precisely that which is mentioned in our text,—the hope and prospect of securing “the prize of his high calling.” We may even say that our blessed Lord himself, as a man, was actuated by the same divine principle; since it was “for the joy that was set before him, that he endured the cross and despised the shame, and rested not till he sat down at the right hand of the throne of God.” And we too, if we would “run our race with patience,” must imitate him in this respecto; we must keep our eye steadily fixed on him, and continue without intermission “looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” Then shall we “be steadfast, unmoveable, and always abounding in the work of the Lord,” when we are convinced in our mind, “that our labour shall not be in vain in the Lordq.”]

  ADDRESS—

  1.      Those whose hopes are presumptuous—

[There is no man who does not hope that he shall be saved at last. But we ought to be “able to give a reason of the hope that is in us.” If we cannot do this, and a satisfactory reason too, our hope is altogether vain and delusive. We have before said, that hope, as well as faith, must, in part at least, be founded on the word of God. Look to it then, that your hope is truly scriptural, and that you seek with all diligence that humility and contrition, that faith and love, that purity and holiness, that zeal and devotedness to God, which are the distinguishing characters of all who shall ultimately attain the kingdom of heaven. If you are “without Christ, you are without hope:” but if you flee to him for refuge, you may be perfectly assured of acceptance with himt.]

  2.      Those who are harassed with doubts and fears—

[There are many, of whom there is reason to hope well, who yet do not enjoy that comfort in their minds which the religion of Christ is calculated to impart. In some this disquietude arises from imperfect views of the Gospel: they do not see the freeness and fulness of that salvation that is provided for them in the Gospel; and they are looking for some qualifications in themselves to warrant their confidence in the Saviour. They do not distinguish aright between the offices of faith and hope: they do not see that the vilest creatures under heaven are warranted to believe in Christ for salvation, and to hope for acceptance with him in his appointed way of penitence and faith; but that to hope for heaven as persons actually brought into a state of salvation, requires an evidence in our own souls, that we are, in a measure at least, transformed into the Divine image. To such persons then we would say, Do not look for qualifications in yourselves to warrant your application to Christ, or your affiance in him; but, whilst you accept salvation freely through his blood and righteousness, look to him also for the communications of his grace to renew and sanctify your hearts, and to make you meet for his inheritance. With some indeed these doubts and fears originate rather in a consciousness of some unmortified lust, or of habitual negligence in the divine life: and where this is the case, we must declare, that peace and confidence would be a curse to them. We must “awake to righteousness, and not sin,” if we would have any comfortable evidence that we are the Lord’s people, or any happiness in looking forward to the eternal world. But, from whatever cause men’s doubts arise, we would address to them that encouraging exhortation, “Turn ye to your strong hold, ye prisoners of hope.”]

  3.      Those who have a good hope through grace—

[Rejoice in the exalted privilege to which God has called you; and endeavour to render to the Lord according to the benefits he has conferred upon you. It is said by St. John, that, “he that hath this hope in him, purifieth himself even as Christ is pure.” Take care then that your hope operate in this way: let it stir you up to the utmost possible exertions in the way of holiness. Rest not in low attainments: think nothing yet attained, whilst any thing remains to be attained. Keep your evidences clear: let them not be clouded by any unmortified lust, or secret neglect: and then shall you “hold fast the rejoicing of your hope firm unto the end.” This is the way to be both holy and happy: and, thus living, you may be well assured, that your “hope shall never make you ashamedz.”]

MDCCCLXXVI

THE WORK OF THE SPIRIT IN STRENGTHENING MEN FOR SUFFERING OR DUTY

  Rom. 8:26.

Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for its with groanings which cannot be uttered.

A HOPE of eternal happiness is as an anchor to the troubled soul; it enables a person to bear up under the heaviest afflictions; but the mind of a believer would soon faint, if it were not strengthened from above. God therefore communicates his Spirit to his people under their trials. By his Spirit he enables them to go forward in the way of duty. St. Paul has been speaking of sufferings as the Christian’s portion here. He has mentioned “hope” as a principal support to the soul under themb. He now specifies the Holy Spirit’s agency as another mean of confirming and establishing the soul.

This agency of the Spirit we may consider,

  1.      In seasons of suffering—

Men are, in themselves, too weak to sustain many or severe trials—

[There is much impatience in the heart of every man. It too often discovers itself even in those who are, on the whole, pious. Sometimes it is called forth by small and trifling occasions. How passionately did Jonah resent the loss of his gourd! How bitterly would the Disciples have revenged an act of unkindnessd! There is no trial so small but it would overcome us, if we were left to ourselves; and they who have endured heavy trials, often faint under small ones.]

But God sends his Spirit to help the infirmities of his people—

[We cannot exactly discriminate between the Spirit’s agency and theirs. Indeed the Spirit acts in and by their endeavours. He leads them to see the source and tendency of their trials. He strengthens the natural vigour of their minds. He suggests to them many consolatory thoughts. Thus he fulfils to them that gracious declaration—]

These operations of the Spirit are yet more manifest,

  II.      In seasons of prayer—

God’s people “know not even what to pray for”—

[A great variety of passions may agitate their minds. When this is the case, their petitions may be unbecoming and sinful. Even a sense of guilt will often stop the mouth before God. Sometimes also trouble itself will utterly overwhelm the soul, and incapacitate it for prayerh. Our Lord himself seems to have experienced such a perturbation of mind; nor are there any praying persons who have not often found themselves straitened in the exercise of prayer.]

It yet oftener happens that they know not how to pray “as they ought”—

[We may easily utter good and suitable words before God; but it is by no means easy to pray with fervent importunity. An insurmountable languor or obduracy will sometimes come upon the soul. Nor though we were ever so fervent can we always exercise faith. Many have felt the same workings of mind with David— At such seasons they cannot pray as they ought.]

But the Holy Spirit will “make intercession for them”—

[Christ is properly our Advocate and Intercessor: but the Spirit also may be said to “intercede for us.” The Spirit intercedes in us at the throne of grace, while Christ intercedes for us at the throne of glory. He sometimes enables us to pour out our hearts with fluency. This he does by discovering to us our wants, quickening our affections, and testifying to us God’s willingness to answer prayer. He does not, however, always operate in this way.]

He will make intercession “with unutterable groans”—

[The joy of Christians is represented as being sometimes inexpressible: but frequently a sense of sin overwhelms them. Then sighs and groans are the natural language of their hearts. Nor are such inarticulate prayers unacceptable to God. We have a remarkable instance of their success in the history of our Lord— Perhaps no prayers are more pleasing to God than theseo.]

  INFER—

  1.      How many are there who live all their days without prayer!

[Those in whom the Spirit intercedes are often made to feel their inability to pray aright. Under a sense of their infirmities they are constrained to cry to God for the help of his Spirit: but many pass all their days without any painful sense of their weakness. They satisfy themselves with a formal performance of their duties. Such persons never pray in an acceptable manner. Real prayer implies fervour and importunityq; and it is in vain to think that we have the spirit of grace, if we have not also the spirit of supplication. May WE therefore never be found of the number of those, whom the prophet and our blessed Lord have, on account of their formality in prayer, condemned as hypocrites—]

  2.      What comfort may this passage afford to praying people!

[Many are discouraged by the difficulties which they experience in the duty of prayer. If they feel not an enlargement of heart, they doubt whether their prayer will be accepted. But God will notice the groaning of his people. Such inward desires may often be more pleasing to him than the most fluent petitions: they are, in fact, the voice of God’s Spirit within us. Let not any then be dejected on account of occasional deadness. Let every one rather follow the advice of the prophet— God, in due time, will assuredly fulfil his promisex—]

MDCCCLXXVII

ALL THINGS WORK FOR GOOD

  Rom. 8:28.

We know that all things work together for good to them that love God, to them who are the called according to his purpose.

TRUE believers have the greatest encouragement to draw nigh to God; they have supernatural assistance when pouring out their hearts before him, and are assured by God himself that their prayers shall be heard; yet, sometimes, like the Israelites in Egypt, the more they renew their requests, the more they find their burthens increased: hence, like them, they are also sometimes ready to murmur and despondb; but, by grace they are enabled to wait patiently the Lord’s leisure, and invariably, in the issue, the clouds which they so much dreaded, burst in blessings on their heads.

This St. Paul declares to be the experience of all true believers. In his words I wish you to notice,

  I.      The description he gives of true Christians—

Christians are sometimes described in the Scriptures by their regard for God, and sometimes by God’s regard for them. The text leads us to speak of them in both points of view:

  1.      Their regard to God—

[The “loving of God” is a character peculiar to true Christians: others are represented rather as “haters of God,” and enemies to him in their minds; but they who are partakers of his grace, have their natural enmity removed: they behold his excellency, and are sensible of their obligations to him: hence they love him, and strive to love him with their whole hearts.]

  2.      God’s regard for them—

[Their regard for him sprang not from any good dispositions in themselves; it resulted purely from the manifestations of God’s love to them: he formed “purposes” of love to them from all eternity. In due time he “called” them by his grace, and made them his people; and this distinguishing favour is the true source of their love to him. To this effect both our Lord and his beloved Apostle testify— To the eternal purposes of God, therefore, and not to the inclinations of our carnal minds, must all the good that is in us be traced.]

To persons of this description the Apostle announces,

  II.      His strange yet assured confidence respecting them—

It is under sufferings that the superiority of the Christian’s state is to be seen to the greatest advantage. Of them the Apostle speaks; and declares that, of whatever kind they be, they shall work for the good of them that love God—

[The Christian may be called to bear the heaviest afflictions; but they shall bring him to consideration, stir him up to prayer, wean him from the world, and lead him to seek his rest above — — — He maybe assaulted also with the most distressing temptations; but these will shew him the evil of his heart, and the faithfulness of his God: they will also teach him to sympathize with his tempted brethren: even death itself will be among the number of the things that shall prove beneficial to him. This is the most formidable enemy to fallen man: it cuts him off from all means and opportunities of salvation, and seals him up under endless and irremediable misery; but to a true Christian it is a most-invaluable treasure. It puts a period to all his sorrows and temptations, and introduces him to the immediate, everlasting enjoyment of his God.]

Nor can we doubt of this blessed truth—

[The Apostle speaks of it not as a matter of conjecture, but of certainty: as he knew it, so may “we know” it, from the declarations and promises of God. Both David and Paul have attested it also from their own experienceh: nor is there any Christian in whom it has not been realized. It is not however singly or separately that all things work for good, but as taken “together” in a collective view. Separately considered, many things may have wrought for evil, by producing sinful tempers or actions; but when viewed as connected with all their effects and consequences, the most untoward circumstances will be found to have wrought for good.]

  This subject naturally SUGGESTS,

  1.      A rule whereby to judge of God’s electing love—

[Our election of God can be known only by its effects. To ascertain it, we must inquire whether we have been called by his grace, and whether, in consequence of that call, we love God supremely? If we experience these effects, we may safely conclude, that God has entertained eternal purposes of love towards us; but if we trace not these effects, our pretensions to an interest in his electing love is a fatal delusion. Let them, in whom these evidences are found, rejoice; but rejoice with trembling.]

  2.      A ground of comfort under his apparent frowns—

[Afflictions are not at the present joyous, but grievous; and because they are his rod, we are ready to say, “All these things are against me.” But the Scripture tells us, that “the trial of our faith is precious.” Let the afflicted then consider what “good” may be accruing to them. Their troubles may be working so as to discover, prevent, punish, or destroy sin; — — — or they may be working to impart, exercise, strengthen, or perfect grace — — — What reason, in either case, have the afflicted to take comfort! We think little of inconveniences if they do but promote our temporal interest. Should we then be averse to any trials that may tend to our spiritual advantage? Let us wait to see “the end of the Lord,” and be solicitous rather about our future benefit, than our present ease.]

  3.      A motive to love and serve God with our whole hearts—

[Things are never represented as working for the good of the wicked; on the contrary, their temporal “blessings are often cursed” to them; yea, even spiritual blessings only aggravate their guilt and condemnation. Christ himself proves, not a Saviour, but a stumbling-block to themm. But for God’s people, all things, sin excepted, work for good. Should they not then love him for such distinguishing mercy? Can they ever do enough for him, who so marvellously overrules all events for them?]

MDCCCLXXVIII

PREDESTINATION CONSIDERED

  Rom. 8:29, 30.

Whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

THE subject of predestination is confessedly very deep and mysterious: nor should it be entered upon without extreme caution, both as to the mode of stating it, and to the persons before whom it is stated. It is much to be lamented, that there exists in the minds of many a strong prejudice against it; insomuch that the very mention of it is deemed by them little short of heresy; I had almost said, of blasphemy. But this surely is not a way in which any part of God’s revealed will is to be treated. That the inspired writers do speak of it, is undeniable: and that our own Church also has made it an Article of faith, which all her ministers and members are to receive, is also certain. On these accounts we must not discard the doctrine through fear of offending any who may be hostile to it; though on the other hand we ought not so frequently or so strongly to insist upon it as unnecessarily to wound and grieve them. The true medium which a minister should aim at, is, to give to this doctrine, as well as to every other, as precisely as possible that measure of prominence and importance which it bears in the sacred writings. To be bringing it forward on every occasion, just as if it were among the first principles of religion, we consider as very injudicious, and detrimental to the best interests of religion: but to omit it altogether, we deem unworthy of a faithful servant of Christ. To the doctrines which have an opposite aspect, we give all due weight; and therefore we may be allowed to put this also before you, according as it is plainly declared in the passage which is now under our consideration.

The Apostle having designated “those who love God” as persons “who have been called according to God’s purpose,” proceeds to shew, that from first to last God is the author of their salvation: he fore-knew, and predestinated them from all eternity to the privileges which they enjoy; and will infallibly complete his purpose respecting them, in their effectual calling, their free justification from all their sins, and their final glorification at his right hand for ever.

In the Apostle’s statement we may see,

  I.      The principal ends of predestination—

God acts in all things according to his own sovereign will and pleasure: yet is that will regulated by the counsels of infallible wisdom. Whilst therefore in all things he consults primarily his own glory, he has respect to such ends and objects as are most suited to promote his glory. The ends he has proposed to himself, in predestinating men to life, were two-fold: the immediate end respected us; and the ultimate end respected his beloved Son, through whom all his purposes were to be accomplished.

  1.      The immediate end respected us—

[He decreed that all the objects of his choice “should be conformed to the image of his Son.” But how were they to be conformed to him? We answer, In holiness, in sufferings, and in glory.

We are to be conformed to Christ in holiness. Our blessed Lord was altogether without spot or blemish, a perfect exemplar of universal holiness: his bitterest enemies could not find any imperfection in him; and St. John’s testimony concerning him is, “In him was no sin” Such, “according to the measure of the gift of Christ,” are we to be alsoc. Like him we must live, not unto ourselves, but unto our God alone; making it “our meat and our drink to do his holy will.” Though in the world, we must not be of the world, any more than he was: we must rise superior to all its concerns, resist all its temptations, mortify all its lusts, and “walk in all things as Christ walked.” The same mind altogether that was in him, must be in us alsof. And to this we are predestinated. We were not chosen of God from eternity, or made the subjects of his new-creating grace in time, because we were holy, or because he foresaw that we should be holy; but that we “might be holy:” “we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”

We are to be conformed to Christ in sufferings. Throughout his whole life our Saviour was “a man of sorrows, and acquainted with grief.” “Though he was a Son, yet learned he obedience by the things which he suffered:” and “he was made perfect through sufferings.” In like manner we also must be “a poor and afflicted people.” We must “take up our cross daily, and follow him:” we must be “hated of all men for his sake.” “If they called the Master of the house Beelzebub, much more will they those of his household.” “The servant cannot expect to be above his Master.” “We must “follow him without the camp, bearing his reproach.” To this also we are predestinated. So St. Paul expressly affirmed respecting himself; and so he affirms respecting us also: “All that will live godly in Christ Jesus shall suffer persecutionk.”

We are to be conformed to Christ also in glory. “He is now seated on the right hand of the Majesty on high;” and there shall we also in due time be seated. Yes, “having suffered with him, we shall also reign with him,” and “be glorified together.” We shall be like him in glory: “our vile body will be fashioned like unto his glorious body: our soul also will be changed into his perfect image; and our blessedness be altogether assimilated to hiso. And to all of this also our predestination extends. It is not to the means of grace only that “we are chosen, but to salvation itself, and to the obtaining of the glory of our Lord Jesus Christ.”]

  2.      The ultimate end respected our Lord Jesus Christ himself—

[The first-born were entitled to many privileges: to them belonged dominion, and the priesthood, and a double portion of the inheritance. In respect of all the rest of the creation, not excepting even the angels themselves, we may be styled the first-born. The whole family of believers are “kings and priests unto God,” and are entitled to inherit the kingdom of our heavenly Father. But in respect of us, Christ is the First-born; for “He in all things must have the pre-eminences.” He is to be the Head of all his Church and people: and to this He is predestinated; yea, it is in order to this that they also are predestinated to the attainment of his glory. It was decreed in the eternal counsels of his Father, that “if he would make his soul an offering for sin,” he should have “a seed to serve him,” and should assuredly “be satisfied with the travail of his soul.” Had not this been absolutely decreed, it might have happened, that not so much as one might ever have been saved, and that, consequently, Christ might have shed his blood in vain. For, if every thing had been left entirely dependent on the free will of man, all might have used their free will precisely in the same way; and every child of man might have rejected him, exactly as the great mass of mankind are actually doing. But can we conceive that God would have given his Son to bear the iniquities of a ruined world, and have left it to mere chance, whether any single individual should ever obtain mercy through him, or become a jewel in his crown? We cannot conceive this; in fact, we know that it was not thus left to chance: we are sure, that there is a chosen people, who were from eternity given to Christ, to be redeemed by his blood, and to be saved by his grace: and that of those who were so given him, he neither has lost, nor ever will lose, so much as one. How many these are, God alone knows: but we are sure they are “many,” even “a multitude, whom no man can number, out of every kindred, and tongue, and people, and nationy.”

It will probably be objected, that, if there be any who are thus predestinated unto life, the remainder must of necessity be ordained to death. But this we by no means admit. We grant that it is a difficulty which we are not able to explain: and we are contented to be ignorant of those things which it has not pleased God to reveal: and, whether men maintain or deny the doctrine in question, they will find themselves equally at a loss to make every thing intelligible to our finite capacities. It is Scripture, and Scripture alone, that must determine what is truth: and, as long as God declares with an oath that “he has no pleasure in the death of a sinner, but rather that he turn from his wickedness and live,” so long we may rest assured, that, notwithstanding he has predestinated many to life, he has not predestinated one single soul to death; nor is the doctrine of absolute reprobation a just and necessary consequence of predestination. To draw the line, we again acknowledge to be beyond the power of any finite capacity: nor are we so much concerned to draw it as some may imagine: for, whether we admit or reject the doctrine of predestination, the same number will be saved at last. The man who denies that doctrine, will admit, that all who repent and believe in Christ, shall be saved, and that all the impenitent and unbelieving shall perish: and the same is admitted by those who maintain the doctrine of predestination: so that an equal number are saved on either plan. The only difference lies in this: that they who maintain this doctrine refer all the glory of man’s salvation to God alone, making him the Author and the Finisher of it, from first to last: whilst those who deny the doctrine, give a great measure of the glory to the creature: for, however they may acknowledge that salvation through Christ is a gift to mankind at large, they make every individual the first moving cause of his own salvation: and exactly in proportion as they ascribe salvation either to human merit, or human agency as independent of God’s grace, in that proportion they give to man a ground of glorying before God. Whatever they may say, according to them, it is man “who maketh himself to differ;” and his salvation must ultimately be ascribed to him as its true, proper, original, and moving cause. It is in this view that we are anxious to have the doctrine of predestination properly understood. As a mere abstract and speculative point, we could very contentedly wave the discussion of it: but, as involving the honour of God, we cannot but consider it as deserving our most serious attention. Nevertheless, if any man cannot receive it, we are not disposed to contend with him, but are contented with pressing on his consideration such matters only as are of primary and fundamental importance.]

Hoping however that the truth of the doctrine has approved itself to you, we shall proceed to state,

  II.      The way in which those ends are accomplished—

The order and method of God’s dispensations, from eternity to eternity, are here clearly marked:

  1.      He “foreknows” men as objects of his love—

[As far as relates to mere prescience, all things are equally exposed to the view of the omnipresent God; and they who shall ultimately perish, are as much “foreknown” by him, as those that shall be saved. Many in this sense are foreknown by him, who are not predestinated, or called, or justified, nor ever will be glorified. But the word here used imports more than mere prescience, and includes an affectionate regard to the persons foreknown. In this sense it is elsewhere used; and in this sense it must be understood in the passage before us. It is equivalent to that expression of the prophet Jeremiah, “He has loved us with an everlasting lovea.” And if we inquire into the reason of this love, we can assign no other than that which our blessed Lord has assigned, “Even so, Father, for so it seemed good in thy sight.”]

  2.      He then “predestinates” them unto life—

[We speak of this, as though it succeeded the former in point of time: but with God there is no interval between his foreknowledge and fore-ordination. The inward affection, and the decree consequent upon it, are perfectly co-existent. But in God’s predestination, he has respect both to the end and to the means; or rather to the end by the means. He does not ordain men to life in a way of sin, but, as we have already shewn, in a way of holiness. This is strongly asserted by St. Paul, in a fore-cited passage; “God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth.” And St. Peter to the same effect says, We are “elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ.”]

  3.      In due time he “calls” them by his word and Spirit—

[The calling here spoken of, is not the mere external call of the Gospel: for many are so called, who, rejecting the call, are never justified or glorified. It is the internal call, whereby they are “made willing in the day of God’s power.” “The word comes to them in demonstration of the Spirit and of power,” and they are “turned from darkness unto light, and from the power of Satan unto God.” This is the call which they experience, and which is the combined result of God’s eternal purpose, and his effectual gracef.]

  4.      These, as soon as they believe, he “justifies”—

[Whatever sins a man may have committed, they are all blotted out of the book of God’s remembrance, the very instant that he obeys the Gospel call: “All that believe,” says the Apostle, “are justified from all things:” nor shall so much as one of “his sins and iniquities ever be remembered against him any moreh.”]

  5.      These, in due time, he glorifies—

[Yes, blessed be God, the chain of God’s purposes reaches from eternity to eternity; nor shall one link of it be broken. The glorification of the saints is in part effected, even in this life; inasmuch as “the Spirit of glory and of God resteth upon them;” and “they are changed into Christ’s image, from glory to glory, by the Spirit of the Lord.” But in heaven their, felicity will be perfect: there “all that was in part will be done away:” they will “see as they are seen, and know as they are known;” and will be like, and with, their God, for ever and ever.

Here, it may be observed, is no distinct mention made of sanctification; and this may be supposed to give some countenance to those who imagine that sanctification is unnecessary to our final salvation. But sanctification is not omitted here: on the contrary, it is interwoven with the whole statement. For respecting whom are all these things spoken? Respecting those “who love God.” Now love to God is the root and summit of all holiness: and therefore it is plain, that the persons spoken of as called, and justified, and glorified, must be holy. Moreover, the thing to which they are predestinated is, “to be conformed to the image of Christ:” but how can that be if they be not holy? Again; sanctification is yet further implied in their justification, from which it must of necessity spring, as an effect from a cause; as also in their glorification, to which it is necessary as a means to an end: for without a “meetness for their inheritance” they could not possibly enjoy it. We see therefore that the omission is in appearance only, and not in reality; and that there is no ground whatever afforded for antinomian licentiousness.]

Many who do not in their hearts disapprove of this doctrine, yet think of it as affording matter for speculation only, and as of little, if any, use with respect to practice.

  But, in fact, it is a doctrine of great PRACTICAL IMPORTANCE; for it lays the axe to the root of,

  1.      All boasting—

[If any man be disposed to boast, he must, in his own opinion at least, either have merited salvation in some measure by his own goodness, or effected it by his own power. They who deny the doctrine of predestination do unavoidably give some occasion for men to boast: for whether they make God’s predestination to be influenced by something done, or something foreseen, still it is the inherent and independent goodness of man that is made the determining ground of God’s choice, and the original cause of man’s salvation. But the doctrine of predestination plucks up all such conceits by the very root: it makes God’s sovereign choice the primary source of man’s happiness, and God’s immutable purpose the means of its final consummation. If it be asked, Why did God love him? it must be answered, “Because he would love him.” If it be further asked, Who “hath wrought all his works in him?” it must be answered, God. It is God who laid the foundation, and who carries on the spiritual building even to the end: and when the top-stone is brought forth, every sinner in the universe must “cry, Grace, grace unto it.”]

  2.      All presumption—

[The doctrine of predestination is objected to by many, under the idea that it authorizes and encourages persons to say, “I am elected, and have therefore no cause to fear, or even to take heed of my ways.” But, if any man were so to abuse the doctrine, we would immediately ask him this question; Are you conformed to the image of Christ? Here is a test whereby to try our pretensions: and it will instantly discover of what value they are in the sight of God. If a man have an evidence in his own soul, that a work of grace has been begun within him, and that he has been enabled, in a considerable degree, to “put off the old man, and put on the new,” then, in proportion as that change is manifest, he may infer from it his election of God: but, if that change do not appear in his life and conversation, then he may know infallibly, that, in speaking of himself as one whom God has predestinated unto life, he deceives his own soul, and gives advantage to his great adversary to destroy him. Let this then be well known, that we must try ourselves whether we be in the faith: and we must determine the matter, not by any groundless conceits of our own, but by our proficiency in righteousness and true holiness.]

  3.      All despondency—

[The doctrine of predestination, if abused, may generate both presumption and despondency: as our Church, in her 17th Article, has told us. But this does not militate against the doctrine itself; for on the same ground, we might decry every other doctrine of Christianity. Be it so: a man has not at present any evidence that he is one of God’s elect: Does this warrant him to conclude that he is given over to a state of reprobation? Surely not: for, if he look into the Scriptures, he will find that even the Apostles themselves were once in a carnal unconverted state, yea, “were children of wrath, even as others.” But as the Apostles were in God’s own time delivered from that state, so may we be, notwithstanding we are at this moment in a state which is most unpromising. God did not choose the Apostles for any good that was in them, or that he foresaw would be in them: and therefore he may magnify his grace towards us, even as he did towards them. His grace is his own, and he may confer it on whomsoever he will: and it is a most consolatory thought, that, as he may, so he often does, cause his grace to abound where sin has most abounded. This we are sure is the doctrine of our Church; and we cannot do better than refer you to her Article upon this subject — — — Nevertheless, if any man be not able to receive this doctrine, we would on no account press it upon his mind: we would rather say to him, Discard it from your mind: and take the broad promises of Scripture, wherein it is declared, that “the blood of Christ cleanseth from all sin,” and that he “will save to the uttermost all who come unto God by him.” Take, I say, these promises, not with any reference whatever to God’s eternal counsels towards you personally, but with a perfect confidence that he will fulfil them to all who rely upon him; and that no sinner in the universe, who comes to him in his Son’s name, shall ever be cast out.]

MDCCCLXXIX

GOD’S GIFT OF HIS SON A GROUND FOR EXPECTING EVERY OTHER BLESSING

  Rom. 8:32.

He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

IF we contemplate the mysterious work of redemption, and the grace of God as displayed in it, we shall be filled with wonder and amazement; and in the view of it we shall defy all the enemies of our salvationb: but if we contemplate the means by which redemption has been effected, even by the gift of God’s only dear Son, our exultation will rise to the highest summit of confidence and triumph. We may then assure ourselves, as the Apostle does in the text, that God’s past goodness to us is a just ground for expecting every other blessing at his hands.

In these words we notice,

  I.      What God has done for us—

The state of fallen man was desperate: no possible way was left whereby we might restore ourselves to God’s favour. God, in compassion to us, “spared not his own Son.”

[Nothing less than the incarnation and death of the Son of God could remedy the miseries which mankind had brought upon themselves; yet, such was God’s regard for our sinful race, that, rather than they should perish, he would not withhold his only Son.]

He even “delivered him up” to death—

[God sent not his Son merely to instruct us: he gave him to make atonement for our sins: he sent him to die even the accursed death of the cross.]

We “all” were the persons for whose sake God thus delivered him—

[All indeed are not alike benefited by this gift; but it was designed alike for all, and there is a sufficiency in the death of Christ to expiate the sins of all. If any receive not salvation through him, they owe it, not to any want of love and mercy in the bosom of Jehovah, (for he willeth not the death of any sinner,) nor to any want of merit in the Saviour, (for his blood can cleanse from all sin,) but altogether to their own obstinate unbelief. Every one, who desires acceptance through him, may confidently say, He was delivered up for me.]

This manifestation of Divine goodness affords abundant ground for,

  II.      The inference drawn from it—

God will “give us all things” that are needful—

[The general expression “all things” must be understood in a limited sense. God will not give worldly riches and honours to his people; but all things that are good for them he will bestow, whatever they need for body or soul, for time or eternity.]

He will give us all things “freely”—

[He does not need to have blessings extorted from him by importunity: he is far more willing to give than we are to ask; nor does he give because we ask, but stirs us up to ask, because he before determined to give: he will bestow every thing on his people as a father on his own children.]

This may be inferred from what he has already done—

[Will not he, who has given his own Son, give smaller things? Will he, who was so gracious to his enemies, forget his friends? Will he, who did so much unsolicited, refuse those who cry day and night unto him? This inference is so obvious, that the Apostle appeals to the reason of every man to judge of it. He insinuates that to doubt it would be the height of absurdity: he seems to think that God could not act otherwise.]

  By way of IMPROVEMENT,

  1.      Let us endeavour to estimate aright this gift of God—

[God’s own Son is infinitely above all creatures: all the hosts of angels and all the glory of heaven were nothing in comparison of him. Had he been a mere creature, the Apostle’s inference had been inconclusive. He, against whom the sword of vengeance was put forth, was Jehovah’s fellowe. Let our gratitude rise in proportion to the excellency of this gift: let us contemplate its excellency, till we exclaim with the Apostle—]

  2.      Let us avail ourselves of the encouragement given us to ask for more—

[We daily need many things both for our bodies and souls, and we have the fullest assurance that God will grant us what we need. Let not any one then say, “I am too unworthy to ask.” What worthiness was there in man to obtain the gift of God’s own Son? After HIM, can there be any thing too great for God to bestow? Surely then the weakest and the vilest may enlarge their petitions. If we “open our mouths wide, God will fill them.”]

  3.      Let us be chiefly solicitous to receive Christ himself—

[God will bestow every thing “with Christ:” we cannot receive his blessings without HIM, nor him without his blessings. Let us then in every state labour most to secure our interest in Christ. If he be ours, we cannot but have every thing in, and with him.]

MDCCCLXXX

PAUL’S CONFIDENCE

  Rom. 8:33, 34.

Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

OF all the systems that mankind have devised for reconciling themselves to God, there is not any that will afford solid confidence to the soul: they have never been able to fix a standard that should be a sufficient test of men’s attainments, or to draw a line of distinction between those who should attain salvation, and those who should fall short of it. Hence, after all their labours, they are left in a painful uncertainty about their eternal state. But the Gospel removes all suspense on this subject; and gives to those who cordially embrace it, a full assurance of their acceptance with God. In the New Testament we find scarcely any intimation of believers being harassed with doubts and fears: but there are many instances wherein they express the most assured expectation of happiness and glory. In confirmation of this, we need look no further than to the words before us; wherein St. Paul speaks of them as having communion with Christ in his most exalted privileges, and as possessing the very same confidence as the Messiah himself enjoyed: he, not in his own person only, but in the behalf of all God’s people, challenges the whole universe to lay any thing to their charge, so as ultimately to condemn them.

We shall consider,

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