Rom. 11:25–27.

Rom. 11:25–27.

We must not be understood to say, that good works are not necessary after we are justified; for they are indispensably necessary, to prove the sincerity of our faith: but it is in reference to the matter of justification only that we now speak: and there they must be excluded altogether. Christ is our only righteousness: and it is b faith only that we can ever apprehend him.]

  The whole state of the Apostle’s argument in the passage before us, leads us to conclude with the following ADVICE:

  1.      Seek not to establish any righteousness of your own—

[Self-righteousness is deeply rooted in the heart of man. Its workings are numerous and subtle: and the danger arising from it is more than can be conceived. It robs God of his glory: it subverts the very foundations of the Gospel: it usurps the office of the Saviour: it invades the unalienable prerogatives of God. Do not think it a light sin. Do not hastily conclude that you are free from it. Search and try your hearts: see what is the ground of your hopes: see whether you are willing to go to Christ as the very chief of sinners; or whether you are not rather wishing to find some worthiness in yourselves, that may serve as a ground of confidence in your approaches to him, and as a foundation of your hope of acceptance with him. For be assured, that if you stumble at this stumbling-stone, you will frustrate the grace of God, and cause the death of Christ, as far as respects yourselves, to be in vain.]

  2.      Submit humbly and cheerfully to the righteousness of Christ—

[Strange indeed is it that it should be any act of submission to believe in Christ: but it is in reality such a submission as our proud hearts are never brought to without much difficulty. We may see how a spirit of pride wrought in Naaman, when he was told by the prophet to “wash in Jordan, and be clean.” Had he been told to do some great thing, he would have complied immediately: but to “wash in Jordan” appeared to be so inadequate a remedy, that he would not condescend to try it. Thus, when we say to men, “Believe, and be saved,” we seem to propose to them a remedy of no value. Were we to lay down rules for them, and tell them what penances to inflict on themselves, and what services to perform in order to the purchasing of heaven, we should find them willing to undertake whatever we might prescribe. The very thought of being their own saviours would suffice to carry them through the greatest difficulties. But when we say to them, “Believe only, and ye shall be saved,” they are ready, like Naaman, to “turn away in a rage.” This however is what we are commissioned to say: and, if an angel from heaven were to give you any direction contrary to that, he would be accursed. O let your hearts be humbled before God. Methinks, when Jesus said to the lepers, “Go and shew yourselves to the priests;” or, when to the blind man, “Go and wash in the pool of Siloam,” they found no reluctance to comply. Why then should you? Can you cleanse your own leprosy? Can you open your own eyes? Can you effect your own salvation? No assuredly, you cannot. If any man could have saved himself, methinks it was the Apostle Paul. But he, disclaiming all thoughts of ever accomplishing such a work, “desired to be found in Christ, not having his own righteousness, but the righteousness which is of God by faith in Christ.” Be ye, brethren, like-minded with him; and then you may, like him, be “always triumphing in Christ,” and be assured, that, “when Christ, who is your life, shall appear, then shall ye also appear with him in glory.”]

MDCCCXC

GOSPEL SALVATION

  Rom. 10:8–10.

That is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shall believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

IF we would know with certainty what the Gospel is, we should examine carefully what the Apostles preached. But in various places their discourses appeared to have a different aspect, according as they were called to lay the foundations of religion, or to build up the superstructure: and therefore we are concerned to receive from these inspired teachers a summary of their own doctrines: and this is precisely what we are favoured with in the passage before us. Let us, then, take these words as our guide: for in them we may clearly see,

  I.      The terms on which salvation is offered to us—

We are told, in few words, what was “the word of faith which Paul preached.” Two things he insisted on, as indispensably necessary to our salvation”

  1.      Faith in Christ as our crucified and risen Saviour—

[The Lord Jesus Christ was “sent of God to be the Saviour of the world.” All that was necessary for man’s salvation he effected on the cross: and God, in token that he himself was satisfied, raised the Lord Jesus from the dead, and exalted him to his own right hand, that there he might carry on and perfect the work assigned him. Of us he requires, that we believe in Christ, as thus sent, thus accepted, thus qualified: and that, discarding every other hope, we place our dependence on him alone.

This mode of salvation is contrasted with the law, which proposes obedience alone as the ground of hope. But by obedience can no man living be saved; because we have already violated the law; and, even if at this moment our past violations of it were forgiven, we should be unable to render to it the obedience it demands. That ground of hope, therefore, being renounced, we must rely simply on the Lord Jesus Christ, and seek salvation altogether by faith in him.]

  2.      A public confession of him under that character—

[No confession of ours can add any thing to his all-finished work. Yet are we required to confess him openly; because his glory, and the good of man, demand it of us. If we should conceal our faith in him, who would be benefited? or in what respect would he be glorified? Methinks such concealment would reflect on him the greatest disgrace; and it would assuredly tend to harden others in their unbelief. Hence our blessed Lord required, that “all who would derive benefit from him, should deny themselves, and take up their cross daily, and follow him.” And if we do not this, he declares that he will not acknowledge us as his disciples. Our faith, destitute of this fruit, will be in vain. Thus, though confession cannot add to faith, it is equally necessary with faith; the one being the root; the other, the fruit proceeding from it — — —]

For our encouragement, we are informed what will be,

  II.      The certain issue of a compliance with those terms—

Whosoever shall thus believe in Christ, and thus confess him, “shall be saved.” This expression is plain, positive, unqualified. But we are informed in our text what will be the bearing of each requirement, and in what respect a compliance with each will tend to the attainment of the end proposed. To each of them has the Lord Jesus Christ assigned its proper office:

Faith will invest us with his “righteousness”—

[He has wrought out a righteousness for sinful man; a righteousness fully commensurate with the utmost demands of law and justice. This righteousness faith apprehends. In truth, it cannot be apprehended in any other way. If we were able to purchase an interest in it by any works of our own, salvation would in fact be by works; seeing that to purchase salvation, or to purchase that which gives us salvation, is, in reality, and in effect, the same. We are continually told, that this righteousness becomes ours by faith: “It is revealed from faith to faith:” and “it is unto all, and upon all, them that believed.” From the moment that any one believes in Christ, this righteousness becomes his; yea, “Christ is made unto him righteousness;” and he is entitled to call the Lord Jesus, “Jehovah our Righteousnessf;” and to say, “In the Lord have I righteousness and strength.” Arrayed in this spotless robe, he will be so pure, that the eye of God himself will not discern a spot or blemish in himh.]

Confession will insure to us his final approbation—

[True, it will add nothing to Christ’s perfect righteousness: but it will evince the sincerity of our faith: and on it will the very sentence of our Saviour’s approbation be grounded, as displaying, beyond a doubt, the equity of his procedure. Our Lord has said, that on this shall his ultimate proceedings with us depend: “Whosoever shall confess me before men, him will I also confess before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.” Nor is this a mere arbitrary appointment: for the confessing of Christ openly has a great tendency to improve our character, and to prepare us for his glory. Doubtless it will be an occasion of many trials and many sufferings: for the ungodly world will hate the servants even as they hated the Master, and persecute them even as they persecuted him. But “he was made perfect through sufferings:” and by the fire of affliction must we also be purged from our drossl. Our afflictions are but, in fact, the completing of that which was yet lacking in his: and, in enduring them, we are assimilated to his image. Thus, though our confession of him adds not any thing to his perfect righteousness, it tends to fit us for the recompence which his overflowing bounty will accord to us. Assuredly, therefore, we may expect, that “if we suffer with him, we shall also reign with him,” and to all eternity “be glorified together.”]

Let, then, your faith in Christ be cordial—

[It is not to be a mere assent of the understanding, but an acquiescence of the heart. Twice is this mentioned in our text: nor is it possible for us to lay too great a stress upon it. In point of strength, I doubt not but that the faith of devils is superior to that of men: but they have no love to Christ, nor any delight in any thing relating to him. But ye, beloved, must see a glory in the whole of his mediation, and must feel exquisite delight in committing yourselves altogether to him. Nor must this be an occasional act, but the daily habit of your minds: “The entire life which you now live in the flesh, you must live by the faith of the Son of God, who has loved you, and given himself for you.” Nor must there be in you the least bearing towards any righteousness of your own. You must indeed endeavour to be “righteous even as he is righteousq:” but your dependence must be on him alone,]

  2.      Let your confession of him be uniform and unreserved—

[Never, for a moment, should you give way to fear, or suffer any carnal consideration to influence your minds, so as to damp your zeal in his services. It is not necessary that you should be obtrusive, and force religious subjects on those who are utterly averse to them: this would be to “cast pearls before swine.” But you should watch for opportunities to honour the Saviour, and to lead others to the knowledge of him. And on no account should you ever be “ashamed of him:” but should be ready, at all times, to “follow him without the camp, bearing his reproachu. If you possessed, like Moses, all the treasures of Egypt, you should consider them as of no account in comparison of the infinitely richer treasure which you will find in “the reproach of Christ.” If only “Christ may be magnified in you,” it should be equally a welcome service to you, “whether it be by life or by deathy.”]

MDCCCXCI

SALVATION BY CHRIST UNIVERSALLY TO BE PROCLAIMED

  Rom. 10:12–15.

There is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!

MEN, as sinners, need to be reminded from day to day, that there is a Saviour provided for them, and that the salvation wrought out by him, is offered freely to every child of man. To declare this is the special work of the ministry; which is therefore called, The ministry of reconciliation, because the end and object of it is to proclaim this truth, “that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.” In delivering this message, we sometimes appear to ourselves as in danger of wearying our audience by needless repetitions; but we check ourselves when we hear St. Paul apologizing for the same conduct in these words; “To write the same things to you, to me indeed is not grievous; but for you it is safe.” We might diversify our subjects more, and thereby administer to the gratification of “itching ears;” but there is no subject in the universe of such vital importance as this; and therefore we most approve ourselves faithful to our high calling, when, like Paul, “we know nothing among you but Christ, and him crucified.”

St. Paul, in all the preceding context, has shewn, that salvation is simply by faith in Christ: and that, in publishing it equally both to Jews and Gentiles, he had only done what Moses and the prophets had done before him; and what must be done, if ever either Jews or Gentiles are to be made partakers of it.

The words which we have read will naturally lead us to set before you,

  I.      The way of salvation—

There is but one way of salvation for all mankind—

[As soon as ever sin entered into the world, the way of salvation by the works of the law was closed. From that day to this, “the flaming sword, once placed at the east of Eden, has prohibited all access to the tree of life,” except that which was opened in the promise, that “the Seed of the woman should bruise the serpent’s head.” From that time, this way of salvation was shadowed forth in sacrifices, with the skins of which our first parents were clothed, to remind them, that they must be clothed in the righteousness of the Lord Jesus Christ, which alone could cover the shame of their nakedness from the eye of their offended God. The prophets all bare testimony to this same truth: Isaiah speaks of Jesus as that “foundation which God has laid in Zion, and declares that whosoever believeth in him shall not be ashamedc;” and Joel, in the words quoted in our text, affirms, that “Whosoever shall call on the name of the Lord, shall be saved.”

These words deserve somewhat more of a distinct consideration. They refer beyond all doubt to the Messiah, and to the dispensation which he was to introduce. All the preceding context indisputably proves this; and St. Peter, on the day of Pentecost, expressly declares that they were fulfilled by the descent of the Holy Ghost to testify of Christ, and to convert souls to himf. But in the prophet Joel the person on whose name we are taught to call, is JEHOVAH: it is no subordinate Lord, but JEHOVAH himself: from whence we know assuredly, that the Lord Jesus Christ, who is there spoken of, is “Emmanuel, GOD with us.” O blessed truth! He who was “a Child born, a Son given, is the Mighty God,” “God manifest in the flesh,” “God over all, blessed for evermore.” HIM we are to invoke, and on him we are to rely, as “The Lord our righteousness:” and, if we do so in sincerity and truth, renouncing every other hope, we shall be saved: his righteousness shall justify us; his Spirit shall renew us; and his grace shall keep us even to the end; “In him we shall be saved with an everlasting salvation; we shall not be ashamed or confounded world without end.”]

This salvation is equally free for all—

[“There is no difference between the Jew and the Greek.” This way of salvation existed before there was a Jew in the world: and the only advantage which the Jews enjoyed, was, that this way of salvation was made known to them in types and shadows, when it was altogether forgotten by the world at large. This distinguishing mercy, however, made no difference as to the way in which they were to be saved: it afforded no new ground of hope to the Jew; it took not away any old ground of hope from the Gentile. If a Gentile, like Job or Melchizedec, looked to the Great Sacrifice that was in due time to be offered, he was saved by it, though he did not descend from the loins of Abraham: and, in like manner, now, every creature in the universe who shall believe in Jesus, shall be saved by him: for “this same Lord over all (the Lord Jesus) is rich unto all that call upon him:” there is no limitation, no exception whatever; for, “whosoever shall call on the name of the Lord, shall be saved.”

Behold then in few words the way of salvation. The Lord Jesus Christ, who bare our sins in his own body on the tree, and “made reconciliation for us by the blood of his cross,” is the one object of our faith and hope: and all who with humility and earnestness call upon him for salvation, shall surely find it, both in time and eternity.]

This salvation being designed for all, we cannot doubt,

  II.      The duty of diffusing universally the knowledge of it—

Without the instrumentality of human agents, it cannot be hoped that the knowledge of salvation should be spread throughout the earth—

[Doubtless God, if he pleased, might, as in the first creation, speak the word only, and there should be spiritual light throughout all the dark regions of the earth. But this is not the way in which God has ever wrought to any great extent; nor has he given us reason to expect that he ever will work in this way, for the conversion of those who are yet in darkness and the shadow of death. He has sent forth an order of men on purpose to preach his Gospel throughout the world. The Jews indeed could not endure this dispensation: they condemned with most inveterate malignity the Apostle’s conduct in preaching to the Gentiles: but he asks them in our text, How the Gentiles ever could attain the knowledge of salvation, if it were not preached to them? The Apostle’s argument is this: Ye Jews, know from your own prophets, that salvation is confined to those “who call on the name of the Lord.” I by inspiration know, that that Lord is the Lord Jesus Christ. And now I ask, “How can the heathen call on him of whom they have not heard? or how can they hear without a preacher?” This argument is incontrovertible: and we appeal to it as a complete vindication of all the efforts that are made by different societies to diffuse the knowledge of salvation throughout the world.]

It is by this instrumentality that God himself has taught us to expect the wished-for event—

[The words cited from the Prophet Isaiah are undoubtedly to be understood in reference to the Gospel dispensation. They primarily indeed describe the joy occasioned among the captive Jews in Babylon, when they saw the messenger hastening over the distant hills to bring them certain tidings of their redemption; but all the following context shews, that they refer to an event in which the whole world was interested, “seeing that “God had made bare his arm in the eyes of all nations, and that all the ends of the earth were to see the salvation of God.”

Contemplate then the passage in this view. See the messenger of the Lord of Hosts running over the mountains to proclaim salvation to a ruined world. Those who are unconscious of any bondage, may deride his folly for giving himself so much unnecessary trouble. But how would it be with those who saw themselves under a sentence of condemnation, and were expecting the executioner to inflict the judgment denounced against them? Would they not behold with interest his every step? Would not his every motion, as it were, appear lovely in their eyes? Would not the tidings produce on all who believed them, the effect once wrought on the liberated Grecians, who all night long rent the air with that cheering sound, “A Saviour, a Saviour?” Look at the converts on the day of Pentecost; and know assuredly, that if, like Peter, we will unite in extending the knowledge of the Gospel, thousands shall in due time arise to attest, and to rejoice in, the tidings we proclaim. Yes, “the Gospel of peace” will be received by them as “glad tidings of good things.”]

  Now, in CONCLUSION, we will call upon you,

  1.      To perform your duty—

[Let no Jewish prejudices or heathen infidelity (both of which, alas! are but too prevalent amongst us) discourage you. You must expect, not only that they who feel no value for their own souls will frown at your attempts to convert the souls of others, but that persons who really mean well, yea, and some who are truly pious, may, on some account or other, not be able cordially to unite with you in the blessed work. But know, that the salvation of mankind is a work which every redeemed soul should labour to promote. We would not overlook indeed the things of minor importance: but we would not suffer them to stand in the way of such a work as this. What had become of the whole Gentile world, if the Apostles had waited till their unbelieving brethren, or even the Judaizing Christians, had given their consent to have a free salvation offered to the Gentile world? Alas! we had been in darkness even until now. Labour then, beloved brethren, in every possible way to promote the knowledge of salvation among both Jews and Gentiles, yea, and among those who, though they call themselves Christians, are so only in name and profession. Circulate the Scriptures in every language under heaven: send missionaries to the ends of the earth; seek also to bring into the fold of Christ the lost sheep of the house of Israel: and whatever be the office to which your situation and circumstances appear to fit you, be ready to execute it: and, in answer to God’s inquiry, “Who will go for us?” be ready to reply, “Here am I, Lord; send me.”]

  2.      To enjoy your privileges—

[All the blessings of salvation, if only you believe in Christ, are yours: yours is that peace of God which passeth all understanding: yours are all the treasures both of grace and glory; holiness is yours, as well as pardon; for the faith that brings you into a state of peace with God will “work by love,” and “purify the heart.” Ye are not straitened in your God: be not straitened in your own souls. Ask much; expect much; for your “Lord is rich unto all who call upon him.” Set not limits, either to the objects of his bounty, or the riches of his grace; for his riches are unsearchable; and they are promised indiscriminately to all who call upon him. What a blessed word is that, “Whosoever!” Here is no limitation, no exception: all that is required of us is, to believe in Christ, and to call upon him. O! call upon him day and night; be earnest; be importunate; wrestle with him, as Jacob did; and let him not go, until you have received his blessing. Well I know how unbelief is apt to interpose between him and your souls. You will be ready perhaps to say, “True; but I fear I do not call aright.” Ah! brethren, this is a device of the enemy to rob you of the blessings which Christ is ready to bestow. If you call not on him as you would, still call upon him as you can: lie at the foot of his cross: trust in him: if you cannot trust, then hope in him: in a word, look unto him, renouncing every other ground of hope; and fear not but that he will make all grace abound towards you; and that what he has begun in time, he will perfect in eternity.]

MDCCCXCII

CHRIST MADE KNOWN TO THE GENTILES

  Rom. 10:20, 21.

Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gain-saying people.

IT is scarcely to be conceived to what a degree prejudice will close both the eyes and ears of men against the plainest truths. Nothing could be plainer than the avowed purpose and determination of God to cast off the Jews in the event of their continued impenitence, and to admit the Gentiles to a participation of those privileges of which the Jews in the first instance had the exclusive enjoyment. Moses had declared it in the most direct terms; that “God would provoke the Jews to jealousy by those who were not a people, and by a foolish nation he would anger them:” the plain import of which was, that he would transfer his favours to the Gentiles, in case the Jews should continue to abuse them. But Isaiah, as my text expresses it, was very bold; affirming in a way of prophetical anticipation, that God was already found of the Gentiles, to whom his Gospel, so long slighted by the Jews, was now proclaimed. Yet strong as these assertions were, the Jews could not for a moment admit the idea, that the Gentiles should be admitted to a participation of their privileges. But St. Paul assures them, that so it had been determined many centuries before, and, in fact, that so it had been done.

In discoursing on the predictions here cited, we shall consider them,

  I.      As prophecies fulfilled—

In them we see,

  1.      God’s promise to the Gentiles—

[The Gentiles are here plainly designated. They “sought not God, nor asked after him” at all: they were altogether ignorant of God, and unconcerned about him. They did not regard the notices of him which were visible in all the works of his hands. They were contented to live without him in the world; and so far did they put him from them, that “he was not in all their thoughts.”

Yet to these was God now made known in the person of his Son: the glad tidings of salvation had been proclaimed to them; the Holy Spirit had been poured out upon them; and Christ, in all his fulness, and in all his glory, had been revealed in their hearts. God had now been found of them, not as a Creator merely, but as a Saviour; a Father, a Friend, a Portion, “an everlasting great Reward.” Though they had been in darkness and the shadow of death during all the time that God had made himself known to the Jews, yet at last “the light had risen upon them, and God’s glory was seen upon them.” “As soon as they heard him, they obeyed his call;” and within a few years from the publication of the Gospel to them, such multitudes became obedient to the faith, that they filled, as it were, every part of the Roman empire; so gloriously was the prediction fulfilled in the eyes of the whole world.]

  2.      His complaint of the Jews—

[For two thousand years had the Jews been the Lord’s peculiar people, the sole depositories of his revealed will, the only visible monuments of his saving grace. During all this time had God stretched out his hands to them with more than parental tenderness and affection, intreating them to accept his overtures of mercy, and urging them not to put away from them the blessings which he of his own sovereign love had prepared for them. He had assured them, that in and through their Messiah they should possess all the blessings both of grace and glory. He had spared no pains to draw them to himself. He had wrought such miracles for them as had never been wrought for any other people from the foundation of the world. He had loaded them with benefits without number, given them his statutes, his ordinances, his Sabbaths, and sent from time to time his prophets to instruct and warn them. In short, every thing that could be done for his vineyard, he had done in it.

But how had they requited all this unbounded love? Had they turned to him? had they loved, and served, and glorified him? No: from the beginning they had been “a disobedient and gainsaying people.” Hear how God complains of them by the Prophet Jeremiah — — — But the most perfect contrast between his tenderness towards them and their obstinacy will be found in their treatment of Hezekiah’s messengers, when he sent them through the whole land to entreat and importune them to return to God — — — (Mark the extreme tenderness with which God here “stretches out his hands to them.”) And how did they receive these gracious communications? “Hear, O heavens, and be astonished, O earth!” they “laughed the messengers to scorn, and mocked them.” Thus did they also in the days of Christ and his Apostles; they were always “disobedient, always gainsaying” and opposing every thing that was said or done for their welfare; till at last, by their “contradictions and blasphemies,” they constrained the Apostle Paul to turn from them, and to execute without any further reserve the commission he had received to preach the Gospel to the Gentiles — — — With what a different spirit the Gentiles received these tidings was immediately made manifest: “they heard the Apostle with gladness, and glorified the word of the Lord: and as many of them as were ordained to eternal life, believed.”

Thus, in reference both to Jews and Gentiles, was this prophecy clearly and undeniably fulfilled.]

But it will be proper to view these prophecies,

  II.      As events yet daily accomplishing—

Verily God is yet found of those who sought him not—

[We speak not now of men’s conduct after they have received the grace of God; for no man who has been made partaker of God’s grace can possibly neglect to seek him. But the question is, Whence arose their good desires? were they of themselves, or of God? Let this be answered from our Liturgy: “O God, from whom all holy desires, all good counsels, and all just works do proceed.” Yes, it is “God, who of his own good pleasure gives us both to will and to do;” or, as our article expresses it, “who worketh in us, that we may have a good will, and worketh with us when we have that good will.” And here we will appeal to every humble mind, to every one that has found the Saviour in truth; What was your state when God first stirred you up to seek him? Were you not careless and unconcerned, or, at least, resting in a mere form of godliness, without any experience of its power? Did you apprehend him, before he apprehended you? Did you love him, before he loved you? Did you choose him, before he chose you? A proud Pharisee may arrogate to himself the glory, and say, that he made himself to differ: but so will not any one who is really taught of God. The true Christian will say with Paul, “It was not I, but the grace of God that was with me.” Wherever there is one really united to Christ by faith, and washed in his blood, and renewed by his Spirit, there is one who will say from his inmost soul, “By the grace of God I am what I am.”]

On the other hand, thousands who are sought by God with all imaginable tenderness, yet continue in a state of wilful and obstinate disobedience—

[This is the case with the generality of those who bear the name of Christ. God comes to them by his providence, his word, his Spirit, and seeks to turn them to himself: but they pull away the shoulder, and refuse to “hear the voice of the charmer, charm he never so wisely.” For how many years has God been striving with some amongst us, who yet continue alienated from the life of God through the blindness and hardness of their hearts! Think, in what diversified ways he has dealt with us, in order that he might fulfil in us his good pleasure, and accomplish in us the rich purposes of his grace! From the first moment that reason began to expand and operate, he began also to work upon our consciences, and to draw us by the influences of his Spirit. Say, ye who are now in the vigour of youth, or grown to man’s estate, whether ye cannot call to remembrance many interpositions of the Deity, when he sought to stop you in your career of sin, and to bring you to repentance? And ye who are advanced in life, say, whether every year that has been added to your lives has not brought with it much additional ground for God’s indignation against you! Behold then, the conduct of the Jews is realized and renewed in us: and the Lord Jesus Christ has reason to repeat over us the complaint once poured forth over the disobedient Jews, “O Jerusalem, Jerusalem, how often would I have gathered you, even as a hen gathereth her chickens under her wings! but ye would not.” Yes, at the day of judgment shall this be our condemnation, “I would; but ye would not.”]

There is yet a further point of view in which these prophecies may be considered; namely,

  III.      As truths illustrative of the whole economy of salvation—

The Gospel is altogether a dispensation of grace—

[This is its most distinguishing feature: it is a plan devised and ordained of God for the displaying of “the exceeding riches of his grace.” Every thing that God has bestowed upon fallen man in relation to it, has been unsought, and unsolicited. We may see the whole exemplified in our first parent Adam. When he fell, did he cry to God for mercy? Did he ask for a Saviour? Did he implore such measures of grace as might restore him to the Divine image? No: instead of “seeking after” God, or even asking of God whether there were any possibility of ever being restored to his favour, he fled from God, and hid himself; and, when called forth from his hiding-place, he cast the blame of his transgression on God himself. This shews us what every man by nature does, and would continue to do, if God, of his own grace and mercy, did not infuse into his mind a better disposition. Man in his fallen state is dead, “dead in trespasses and sins:” he is like the dry bones in Ezekiel’s vision, till God breathes upon him, and bids him live. Nay, he would revert to that state again, if God did not uphold him every moment. In vain would be all his past experience of redeeming love, if Christ, in whom his life is hid, were not constantly to impart more grace to him, and grace sufficient for his multiplied necessities.

Brethren, it is to this state of conscious and willing dependence upon the Lord Jesus Christ that we wish you to be brought: this is what the Apostle calls “living by faith on the Son of God.” This alone answers the end of the Gospel dispensation: this alone honours God, or can bring solid peace into the soul. We pray you to seek this “spirit of faith,” and to abound in it more and more — — — To the Lord Jesus Christ must you give glory from first to last: it was He who opened your heart, as he did Lydia’s of old, to attend to the concerns of your souls; and He, who was “the Author of your faith, must also be the Finisher.” Regard him in this view; and live upon him in this view; and give him glory in this view: and the more grateful your acknowledgments to him, the more abundant will be his communications to you, both in time and in eternity.]

But those who partake not of this grace have themselves only to blame—

[God “willeth not the death of any sinner, but rather that he come to repentance and live.” He even condescends for our encouragement, to declare this upon oath: “As I live, saith the Lord God, I have no pleasure in the death of a sinner, but rather that he turn from his wickedness and live.” And then he further confirms this by the kindest and most affectionate entreaties; “Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” Let no man think to excuse himself by saying, “If God give me not his grace, how can I help myself? For God offers his grace to every man freely: “Ho! every one that thirsteth, come to the waters; come, buy wine and milk, without money and without price!” Our blessed Lord gave a similar invitation; “If any man thirst, let him come unto me and drink; and out of his belly shall flow rivers of living water.” In like manner, in the book of Revelation it is written, “The Spirit and the Bride say, Come: and whosoever will, let him come and take of the water of life freely.” What will ye say after such invitations as these? Will ye say, We cannot? If ye do, we will tell you, beforehand, our blessed Lord’s reply, “Ye will not come unto me, that ye may have life.”

You are to “seek him: and then he will be found of you,” “Seek, and ye shall find,” is a rule to you, though it is not to God. He may dispense his blessings to whomsoever he will, and under whatever circumstances: but you must seek his blessings; and, if you seek them not, you must abide the consequences. What those consequences will be, ye may judge from the Jews. Has not God punished them at last?” Go to Shiloh, and see what he did to them there:” go to Judæa, and see how his anger has burned against them there: look at them in every quarter of the globe; and know, that, as he has scattered them, so will he fulfil his threatenings upon you: and when he shall say, “Bring hither those mine enemies, and slay then) before me,” ye will be silent, not having a word to say in arrest of judgment. Be prevailed on then to seek his face, yea, to seek him with your whole hearts. Take encouragement from the patience he has already exercised towards you, and “account his long-suffering to be salvation.” Be assured, that at this moment he waiteth to be gracious unto you; and that if you will only be content to “go on your way weeping, bearing precious seed, ye shall doubtless come again with rejoicing, bringing your sheaves with you,” even an everlasting harvest of felicity and glory.]

MDCCCXCIII

THE LORD’S PEOPLE A CHOSEN REMNANT

             Rom. 11:5.

Even so then at this present time also there is a remnant according to the election of grace.

IT is the part both of wisdom and of love to guard our statements against misconception. We are of necessity constrained sometimes to state truth in strong and general terms: but in all such cases it becomes us to anticipate, and to remove, as much as in us lies, all occasion for misapprehension or mistake: we should make every thing so clear, that the ignorant should have nothing to ask; the captious nothing to object. St. Paul was ever alive to this duty: he foresaw and answered every objection that could be urged against the truths he maintained. He had in the preceding chapter spoken of the Gentiles as adopted into God’s family, whilst the Jews, for their obstinate disobedience, were cast off. Hence it might have been supposed, that God had cast off his people altogether: but he tells them, that this was not the case; for that he himself, though a Jew, was a partaker of all the blessings of salvation: and that, as in the days of Elijah, there were among the Jews more faithful servants of Jehovah than was supposed, so it was at that time; “there was a remnant,” and a considerable remnant too, “according to the election of grace.”

We will,

  I.      Shew that God’s people are “a chosen remnant”—

The Lord has at this day a remnant of faithful people—

[In every age of the world there have been some faithful worshippers of Jehovah. Even in the antediluvian world, when all flesh had so corrupted their way that God determined to destroy them utterly, there was one pious man, who boldly protested against the reigning abominations, and, with his family, was saved from the universal deluge. Abraham, Melchizedec, and Lot, were also rare instances of piety in a degenerate age; as were also Job, and his little band of friends. In Israel too, even under the impious and tyrannic reign of Ahab, there was an Elijah, who was a bold and faithful witness for his God. Thus at this day also there are some who serve their God with fidelity and zeal. Neither the example of the multitude, nor the menaces of zealots, can induce them to bow down to Baal, or “to walk after the course of a corrupt world.” “They are not of the world, even as Christ was not of the world;” “nor will they conform to it” in its spirit and conduct: they will “have no fellowship with the unfruitful works of darkness, but will rather reprove them.” To serve, to enjoy, to glorify the Lord Jesus Christ, is all their desire; and they “cleave unto him with full purpose of heart.”]

They are however but a remnant—

[“The world at large lieth in wickedness.” The broad road that leadeth to destruction is crowded; whilst those who enter in at the strait gate, and walk in the narrow way that leadeth unto life, are few. True it is, that the servants of God may now, as in Elijah’s days, be more numerous than we imagine: there may be many, who, being remote from public ordinances, are unknown; or, from being poor, are unobserved; or, from peculiar diffidence, are kept from joining themselves to the Lord’s people; or, from their weakness, are not yet able to encounter the opposition which they expect to meet with. We are persuaded that there are many Nicodemuses and Nathanaels at present in the shade, who yet in due time will come forth to light, and be “burning and shining lights “in their day and generation. We mean not by these observations to express an approbation of worldly shame, or of the fear of man: for it is the duty of every Christian to “confess Christ” boldly, and to “follow him without the camp bearing his reproach:” but so it is, that, from a variety of causes, some of the Lord’s people remain unknown to us, and will be found at the last day, if not before, among the “hidden ones,” that were known to God and accepted of him: and it is a comfort to think, that, as “there were seven thousand men in Israel who had not bowed their knee to Baal,” whilst Elijah conceived himself to stand alone, so there may be at this day thousands in the world who, in the sight of God, are “faithful and beloved,” though they have not at present any name or place in the Church of Christ. Yet, after all, in comparison of the careless and ungodly world, they will be found “a small remnant,” “a little flock.”]

And for their distinguished privileges they are altogether indebted to the electing love of God—

[All by nature are alike “dead in trespasses and sins;” and if not quickened by divine grace, must continue dead even to the end. Look into the Scriptures, and see if you can find so much as one who raised himself to newness of life. Did the converts on the day of Pentecost? Did Paul? Did Lydia? Did any make themselves to differ, or present to him what they had not previously received from him? Can you find one that did not say with St. Paul, “By the grace of God I am what I am?” Was there one to whom God did not “give to will, as well as to do, and that of his good pleasure?” To all without exception must it be said, as it was to the Apostles, “Ye have not chosen me, but I have chosen you. God, in choosing men, has no respect to any thing but his own glory. He is not moved by any thing in them, either present or foreseen: “he loves them, because he will love them;” and in predestinating them unto the adoption of children by Jesus Christ, he does it “according to the good pleasure of his own will” and “to the praise of the glory of his own grace.”]

We would not state these things in a crude and rash way. We know, they are deeply mysterious; and we are most anxious to,

  II.      Guard this doctrine against abuse—

Much is this doctrine hated: much too is it abused: but, however hated, or however abused, it is the truth of God, and therefore must be maintained. Let none however pervert it, or draw false conclusions from it. Let none say,

  1.      If this doctrine be true, no blame attaches to me—

[What! No blame attaches to those who live in sin; to those who live “without God in the world!” Has any one compelled you. to act thus? Have you not been free agents in every thing that you have done? What if you were not able of yourselves to fulfil the will of God, did not God exhort you to come to him for grace and strength, and did he not promise to give grace sufficient for you? Has there not been much that you might have done, which yet you have neglected? and much that you might have abstained from, which yet you have committed? Will any one go into the presence of Almighty God and say, ‘I sought thee, but thou wouldst not hear: I endeavoured to the utmost of my power to comply with all thine injunctions; but thou withheldest from me the assistance that was necessary: I chose thee, but thou rejectedest me without a cause?’ No: profane as many are, there is not a man to be found in the universe who will dare thus to insult his God. We all have a consciousness that sin at least is our own, whatever holiness may be: it is the fruit of our own choice, the work of our own hands: and every man who has not on the wedding garment in the last day, will be dumb before his God, and not have one word to say in vindication of himself, when the Master of the feast shall order him to be tied hand and foot, and cast into outer darkness.]

  2.      If this doctrine be true, I may sit still, till God shall come and help me—

[Where, we would ask, do the Scriptures countenance any such inference as this? They invariably enjoin the use of means, and promise a blessing to those who use them in a dependence upon God; “Ask and ye shall have, seek and ye shall find, knock and it shall be opened unto you; for every one that asketh, receiveth, &c.” Will you after this sit down and say, “I will not ask?” Be it so; you are helpless in yourselves, and incapable of doing any thing that is truly good: but so was the man with the withered arm: yet, when our Lord said to him, Stretch out thine arm, did he reply, ‘Lord, I cannot?’ No: he attempted to fulfil his Lord’s command; and in the attempt was strengthened to perform it. So is it your duty to use the means to the best of your power, in obedience to God’s command, and in dependence on his grace: and if you do so, you are assured that “you shall never seek his face in vain.” You should do as much for yourselves, as if you had in yourselves an all-sufficiency for all things: but, whilst doing it, you should remember, that “your sufficiency is of God” alone. This is precisely what St. Paul has taught us. He addressed persons who were asleep, yea, dead; yet did he bid them awake, and act; and promised, that in obeying his injunctions they should obtain from Christ all needful aid: “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.”]

  3.      If this doctrine be true, I am in no danger, whatever I may do—

[Does any one who professes to believe the doctrine of election make this use of it? He needs nothing more to prove, that he at least is not of God’s elect: for, if there be one mark of a reprobate more strong and decisive than another, it is that of “turning the grace of God into licentiousness.” There is not a word in all the book of God that gives any man a hope of salvation whilst he lives in sin. On the contrary, it is expressly declared, that, “without holiness no man shall see the Lord.” If we are “chosen of God before the foundation of the world,” it is “that we may be holy, and without blame before him in love:” if “we are chosen to salvation, it is through sanctification of the Spirit, and belief of the truth.” God will never make his own Son “a minister of sin.” If he save us at all, it will be from our sins, and not in them. Hear how indignantly God rejects the idea of his leaving men at liberty to sin: “Behold, ye trust in lying words that cannot profit. Will ye commit all manner of sins, and come and stand before me in this house which is called by my name, and say, We are delivered to do all these abominations? Behold, even I have seen it, saith the Lord of Hosts.” Yes; God does see it; and whoever maintains such a delusion as this, shall ere long find, to his cost, “whose word shall stand; God’s, or his.”]

That no solid objection lies against this doctrine, will appear, whilst we,

  III.      Suggest the proper IMPROVEMENT of it—

  1.      It should encourage all to seek for mercy at God’s hands—

[If God’s election were determined only by some good that was naturally inherent in man, and man’s hope of the Divine favour were built on some superior excellence that was in him above others, who could venture to cherish any hope at all? Certainly there would be a fearful prospect for those who have long continued in their sins: for they would naturally say, How can God ever look with compassion on such a sinner as me? The old therefore, and the dying, would at once be driven to despair. But when we are told, that God “has mercy on whom he will have mercy,” and dispenses his blessings freely to whomsoever he will, the vilest sinner in the universe may say, ‘Then I will not despair: I know, I have nothing whereby to recommend myself to him: but he is at liberty to shew mercy to the very chief of sinners: and in that character will I apply to him, that he may glorify himself in me.’ This is a just and scriptural way of arguing: and it in may be adopted by all who “know the plague of their own heart,” even though they may have lived in sin throughout their whole lives, and be now come to the borders of the eternal world: they may say, ‘His grace is his own; he may dispense it as he will; and, where sin has abounded, His grace may superabound. He chose Paul in order “that in him he might shew forth all long-suffering for a pattern” to the Church in all ages; and I will hope, that in me also he will shew, before the whole assembled universe, how far his grace can reach.’ This is the true, legitimate, and only use which an unconverted sinner should make of God’s electing love.]

  2.      It should fill all who are the subjects of it with the deepest humility—

[Many ignorantly imagine, that the idea of God having elected us would fill us with pride: and if his election had respect to some goodness in us above others, and were founded on our superior merits, there were some ground for pride. But when God, in ordaining men to life, has respect only to his own sovereign will and pleasure, and to the manifestation of his own glory, no man has any ground to boast: nor will any man who is a partaker of this grace wish to boast. On the contrary, he will be disposed rather to say with the profoundest adoration, “What was I, Lord, that thou shouldest visit me?” This is the effect which the conferring of an undeserved favour has on every humble mind. Elizabeth, when the blessed Virgin, after her miraculous conception, came to visit her, exclaimed, “Whence is this to me, that the mother of my Lord should come unto me?” How much more then will the saint be filled with wonder that the Lord himself should come, and take up his abode within his very soul! Again; when Mephibosheth was told by David that his Father’s property should be restored to him, and that he should cat continually at the king’s table, “he bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am?” How much more then will the child of God abase himself as the most unworthy of mankind, when the King of kings, of his own sovereign love and mercy, tells him, that all the glory of heaven shall be his, and that he shall feast for ever at the marriage supper of the Lamb! This was the effect produced on Paul, who, because there was no word in the whole Greek language sufficiently strong whereby he might express his sense of his own unworthiness, made a word for himself, that places him beneath the least and lowest of all the saints of God: he calls himself, “less than the least of all saints.” That is our proper appellation; and the more just sense we have of God’s electing love, the more ready we shall all be to adopt it for our motto.]

  3.      It should stimulate them also to universal holiness—

[If we be “a chosen generation, a royal priesthood, a holy nation, and a peculiar people, it is that we may shew forth the praises of Him that hath called us out of darkness into marvellous light.” Yes; we are “created unto good works, which God hath before ordained that we should walk in them.” We are to be as “lights in a dark place;” as “a city set upon a hill:” we are to be “epistles of Christ, known and read of all men.” Man expects this of us: and God also expects it of us. Man will naturally say, ‘What proof do these people give that they are the elect of God? If we look at them, what do we find in them more than others?’ These expectations are reasonable: and, if you are not more holy than others, they may reasonably say, that you are hypocrites and deceivers. I would call upon you then to shew by your fruits that you are trees of the Lord’s planting. I call upon you to “shine as lights in the world, holding forth the word of life” in the whole of your conversation. Hear the exhortation of an inspired Apostle: “Put on, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye.” These are the graces that ye are called to exercise, and these are the fruits whereby ye are to be known. By thus exhibiting to the world the mind that was in Christ, you will prove your title to the character of his saints as “called, and chosen, and faithful.”]

MDCCCXCIV

GRACE AND WORKS OPPOSED TO EACH OTHER AS GROUNDS OF SALVATION

  Rom. 11:6.

If by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

IN reference to the doctrines of grace, St. Paul maintained a most watchful and “godly jealousy.” On points of a less vital nature, he was ready to concede as far as possible; but on the point of salvation by grace through faith he was firm and immoveable. He would not give way for a moment, even though all the college of Apostles had opposed him, or an angel from heaven had professed to have received a commission to proclaim any thing that was inconsistent with itb. In the superstructure of our religion there might be errors, yea, considerable errors, as he tells us, and yet our souls be saved. Injurious indeed they would be, extremely injurious, to our welfare; but still they would not be utterly subversive of our hopes. But if the error affected the foundation of our religion, he declared it to be utterly incompatible with our final salvation.

This jealousy of his is peculiarly visible in the words which we have just read. They were not necessary to the Apostle’s argument. In the preceding context he is shewing that God has among the Jews, as well as among the Gentiles, a chosen remnant: but having called them “a remnant according to the election of grace,” he lays hold on the opportunity to confirm his favourite position, that salvation is altogether of grace; so entirely of grace, as absolutely to exclude works altogether from having any share in meriting or procuring it.

The observation thus introduced deserves the deeper attention; because it shews how near to the Apostle’s heart the truth was that is contained in it. Let us then, in considering this observation, attend to,

  1.      The truth of it—

The observation is simply this, That salvation must be altogether of grace, or altogether of works; for that the two cannot possibly coalesce; since each of them excludes the other as much as light and darkness. Now,

This observation is true—

[The Apostle has before drawn the distinction between “a reward of grace, and a reward of debt.” And it is clear, that if a thing be a gift, it cannot have been earned; and, on the other hand, if it have been earned, it cannot be a gift. It is true, the sum required may bear no proportion to the blessing bestowed: but still, however small the sum be, it is, as far as it goes, a price paid for the thing obtained: and whether that be more or less, it equally destroys the notion of a free gift. We readily concede, that all the works that Paul himself performed would be as nothing in comparison of eternal life: but yet, if it be only a thousandth part of his works that has been paid for eternal life, that life is so far earned by works, and ceases to be a gift of grace: and though we may admire the goodness of God in giving heaven for so small a consideration, the person to whom it is given will have to boast that he paid for it the consideration that had been demanded of him.]

It is true in reference to every part of our salvation—

[It is true in reference to our first election of God. If God chose us on account of some good works which he foresaw we should perform, those works must to all eternity be acknowledged as the true ground of our salvation; and our salvation must therefore be of works, and not of grace.

We are not now inquiring, whether any such works as would be proper to influence God’s mind, can be performed by man, by man too in his fallen state, and unassisted by his God: (these are points which at the present we leave untouched:) we are only shewing now, that, supposing such works to be wrought, and God’s election to be determined by them, election would be of works, and not of grace.

In like manner, if our justification be on account of any work of ours, we may boast that it has been not a mere act of grace and mercy for Christ’s sake, but a debt paid to us for something done by us. As to the comparative value of the work and the reward, we again say, that it is nothing to the purpose: it may serve to illustrate the goodness of God in annexing so great a reward to so small a work; but still the reward so conferred bears, and must ever bear, the character of a debt, and not of a gift.

To this it may be objected, that good works are represented in the Scripture as objects of reward, nay more, as forming the measure of that reward. This is true: but it does not in the least degree militate against the position before stated. Let us bear in mind what the Apostle’s statement is: it is this, that if, in any part of our salvation from first to last, our works form the meritorious ground of our acceptance with God, our salvation is not of grace, but of works; and that consequently, if salvation be of grace, all works of ours must be excluded as forming the ground of our acceptance with him. But this is not contradicted by any thing which God may do after we are accepted of him. The whole case is then altered:

The works done, are done, not in our own strength, but by the operation of God’s Spirit within us.

They are done, not in order to purchase heaven, but to manifest our love to God, and promote his glory.

They come up to God, not as claiming any thing on account of their own intrinsic excellence, but as washed in the Redeemer’s blood, and perfumed with the incense of his all-prevailing intercession.

They come, not as demanding a recompence on the footing of justice, but as owing all their hope of acceptance to God’s free and gracious promises.

They come, not to set aside the grace of God, but to illustrate, adorn, and magnify it.

If any one of these works were to arrogate to itself the office of recommending us to God, its value would be lost; and so baneful would be its influence, that it would destroy the value, and prevent the reward, of all the other works that the person had ever done.

Hence then it is evident, that though God may, for the magnifying of his own grace, bestow gifts upon his children, that can be no reason why man, whilst an enemy to God, should, on the footing of justice, for the gratifying of his own pride, demand of God a reward of debt. God is at liberty to give what, and when, and to whom, he will: and whatsoever, of his own free grace, he has promised, he most assuredly will perform: but this gives no right to man to claim what God never has promised, and what he has in ten thousand places declared he never will give.

We again therefore revert to our position, and say, that, if salvation be by grace, it cannot in any respect, or any degree, be of works: and, consequently, works must be for ever renounced as a ground of our acceptance with God, and we must look for every thing from grace, free grace, alone.]

The truth of the Apostle’s observation being established, we proceed to shew,

  II.      The importance of it—

We have already called your attention to the way in which the observation is introduced, and which, we conceive, marks very strongly the importance of it in the Apostle’s mind. And we may notice the same from the very pointed way in which the observation is made. The Apostle seems determined that nobody shall misunderstand him: and he has effectually secured his object in that particular.

To shew the importance of his observation then, we say, that,

  1.      It establishes beyond all doubt the freeness and fulness of the Gospel salvation—

[In many places, both in the Old and New Testament, does God guard his people against arrogating any thing to themselves. He warns the Jews by Moses, that they would be ready to indulge this propensity, but that his mercies to them had been in no respect the fruit of their own goodness, but wholly of his free and sovereign grace? The only thing which they could behold on a retrospect, and which they ought to look back upon with never-ceasing shame, was, one continued scene of wickedness and provocationsf. Thus St. Paul again and again reminds us, that it was “not by works of righteousness which we had done, but according to his own mercy that God had saved us:” and still more plainly in another epistle, that “he had saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus before the world began.” But the words of our text are so strong, that no one can attempt to get over them, without shewing, that he is manifestly “wresting” them from their proper, and obvious, and only meaning. Be it known then, that salvation is, and ever must be, of grace, from first to last. Our election from eternity, our justification in time, and our glorification when time shall be no more, are all the fruits of God’s free and sovereign grace: the foundation was laid in grace; the superstructure is raised by grace; and “when the head-stone shall be brought forth, we must still cry, Grace, grace unto it.” There is not a soul in heaven that must not to all eternity say, “By the grace of God I am what I am.”]

  2.      It secures against all invasion the honour of God—

[Men are ever attempting to rob God of his glory: they cannot endure that all the honour of their salvation should be given to God alone. When they see the crown placed on the Redeemer’s head, they feel as if they themselves were injured and dishonoured. They think that some part of the glory belongs to them; that their works must be considered, in part at least, as forming the ground of their justification; and that God’s election of them was determined by his foresight of their superior goodness. But, when they come to these words, and see what an insuperable obstacle they oppose to all such vain conceits, they find that there is no alternative left them, but to earn salvation by a perfect obedience to the law, or to accept it as the free gift of God in Christ Jesus. They see, that, to blend the two is impossible; and that, if they do not accept salvation wholly by grace, they are forced altogether upon the covenant of works, and are cut off from all hope in Christ Jesus. This alternative they dare not for a moment to adopt; and therefore they are constrained to give to God the glory due unto his name, and to acknowledge Christ both as “the Author, and the Finisher, of their faithl.” In a word, they are made willing to “glory in Christ alone.”]

  3.      It makes clear the path of the true penitent—

[Persons in the earlier stages of repentance are apt to be much perplexed. They think they ought to have something of their own to unite with Christ’s merits, or at least something to recommend them to his favour. But this they cannot find: and the more they discover of the evil of their own ways, the farther they appear to be from possessing any of those qualifications which they desire. This greatly alarms them; and makes them fear it would be presumptuous in such unworthy creatures as they to hope in Christ. But when they see the force of the Apostle’s observation, they are convinced, that hitherto they have proceeded on wrong grounds, and that the only true way of going to Christ, is, to go with all their sins upon them, and receive salvation from him as the purchase of his blood, and the gift of his grace. This, when once seen, dissipates all the clouds and darkness that have obscured their way, and makes their path to life as clear as the sun at noonday. They see themselves in the predicament of the wounded Israelites, when directed to look to the brazen serpent; or of the jailor, when bidden to believe in Christ. They believe; they look; they live.]

  On the observation thus explained we ground a few words of ADVICE—

  1.      Accept with gratitude this free salvation—

[Do not suffer the pride of your hearts to rise against it. Do not grudge unto God the honour of saving you by his own grace. Were you sinking in the midst of the ocean, would you refuse deliverance, unless you were left to earn it, or some of the honour of your preservation were to be assigned to you? Be not then such enemies to yourselves as to reject a free salvation from death and hell. You know full well, that you did nothing to induce God to send his only Son into the world: you know also that you contributed nothing to Christ, to give perfection to his obedience, or virtue to his sacrifice. You must know too, if you are not blinded even to infatuation, that you can do nothing which does not need mercy on account of its own imperfections. Be prevailed upon then to accept with thankfulness a free and full salvation: you can add nothing to what Christ has done and suffered for you: and the consequence of attempting to add any thing will be inevitable and eternal ruin. Let Christ have all the honour of his own work, and you shall have all the benefit.]

  2.      Give no occasion for the objections that are raised against it—

[Those who are averse to the doctrines of grace, always represent the favourers of those doctrines as embracing them in order the more quietly to live in sin: and if they can find a person who turns the grace of God into licentiousness, they will not be contented with blaming him, but will cast the blame on the Gospel itself, and represent such conduct as the natural result of such principles: and one such instance of hypocrisy will be made a subject of great notoriety, when a thousand instances of blameless and exemplary piety will be overlooked. Be careful then, brethren, to give no occasion for such observations. Be careful not to cast a stumbling-block before the ungodly world; for, if there be a “woe to the world because of offences,” there will be a ten-fold heavier “woe unto him by whom the offence cometh.” Be watchful against the incursions of sin, and the temptations of Satan; “that he who is on the contrary part may be ashamed, having no evil thing to say of you.”]

  3.      Recommend and adorn it by a holy conversation—

[Shew by your lives what the proper tendency and effect of grace is. We are told that “the grace of God which bringeth salvation, teaches us, that denying ungodliness and worldly lusts, we should live righteously, and soberly, and godly in this present world.” Shew then, by all your dealings with men, what true righteousness is: shew, by your perfect self-government in all your tempers, dispositions, and habits, what true sobriety is: and shew, by the spirituality of your minds and the heavenliness of your lives, wherein true godliness consists. This will recommend the Gospel more effectually than all the encomiums that can be lavished upon it, and will operate more strongly to convince men of its excellence than all the arguments that can be urged. Let it be seen then, that whilst you magnify and extol the grace of God, you are the truest friends of good works; for that, though you exclude them from your foundation, you display them in your superstructure, and, in fact, raise them higher, and of a nobler quality, than any other people in the universe.]

MDCCCXCV

THE RESTORATION OF THE JEWS A BLESSING TO THE GENTILES

  Rom. 11:11, 12.

I say then, Have they [the Jews] stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

“THE ways of God are in the great deep, and his footsteps are not known:” they are utterly inscrutable to us: “as high as the heavens are above the earth, so are His ways above our ways, and His thoughts above our thoughts.” We cannot see the end of any one of his dispensations. Who could ever have conceived the designs of God in suffering Joseph to be sold into Egypt? Yet did God intend by that dispensation to keep the whole Egyptian nation from perishing by famine, yea, and the very persons who sold him thither. No less mysterious are his dealings with the Jews: they are cast off: they are led captive of all nations: yet are they suffering for the good of all the people amongst whom they dwell; and even for their own ultimate advantage also. This is strongly asserted in the passage before us, where their fall is said to be “the riches of the Gentiles,” as their recovery also will be in a far more signal manner and degree.

We presume not to think that we can ever fathom this deep mystery: yet will it be profitable for us to consider it as far as it is revealed: and therefore we shall endeavour, according to the light given us, to shew you, What an interest the Gentiles have in God’s dealings with the Jews; particularly in,

  I.      Their present dispersion—

This was designed of God for the salvation of the Gentiles—

[Doubtless the Jews richly merited this judgment: and therefore, whatever good may be designed for others, no injury is done to them. And God too, if he had pleased, might have vouchsafed mercy to the Gentiles, without rejecting the Jews: his heart was large enough to embrace both, and his power to save them both. But he, in his own infinite wisdom, ordained otherwise. It is not for us to inquire, Why he acted thus? It is sufficient for us that he has seen fit to do so: and “he giveth not account to us of any of his matters.” This advantage from it at least we see, that he has by this means exhibited, in a contrasted view, “his severity to them, and his goodness to us;” and consequently, has illustrated and glorified at the same time his apparently opposite perfections of justice and mercy. But, however this may be, so he has ordained, and so he has done: and it is an undoubted fact, that,]

The fall of the Jews has led to the salvation of the Gentiles—

[The very circumstance of the Gospel being rejected by the Jews, was favourable to the reception of it among the Gentiles; inasmuch as it demonstrated, that there was no confederacy among the Jews to deceive them; that the Apostles, who brought the tidings of salvation to them at the peril of their lives, were men of strict integrity; and that the Scriptures which the Jews so unwittingly fulfilled, must be true. And the conduct of the Jews in relation to the Gospel did actually produce this effect. Their enmity against it at the very first promulgation of it caused them to persecute the Church with the utmost vehemence: that persecution drove multitudes of Christians (almost all except the Apostles) from Jerusalem, and scattered them through all Judæa and Samaria: and the people, so scattered, “went everywhere preaching the word:” so that, instead of suppressing the Gospel, as they hoped, the Jews were instrumental to the sending forth of thousands, all at once, to preach it. Again, when Paul and Barnabas had preached to the Jews, as they had hitherto invariably done in the first place, at Antioch, the inveterate malignity of the Jews determined them henceforth to preach to the Gentiles, agreeably to the command which had been given them in the Scriptures: and the consequence of this was, that multitudes of the Gentiles immediately embraced the Gospel, and “glorified the word of the Lord.” Thus, “the fall of the Jews became the riches of the Gentiles,” inasmuch as it was the occasion of the tidings of “reconciliation being published to the Gentile world,” and “the unsearchable riches of Christ” being scattered in rich profusion over the face over the whole earth.]

The present rejection of the Jews is ultimately designed also even for the good of that benighted people—

[God designed that the transfer of his blessings to the Gentiles should “provoke to jealousy” his own forsaken people: and St. Paul, in preaching to the Gentiles, had that very object in view, namely, “to provoke to emulation those who were of his own flesh, and thereby to save some of them.” Whilst possessing exclusively all the tokens of God’s favour, they were regardless of it: but when they saw that the gifts of miracles and of prophecy were transferred from them to the Gentiles, and that the Gentiles were made happy in the enjoyment of their God, they were led to inquire more candidly into the truths delivered by the Apostles, and thus were in very many instances converted to the faith. Nor can we doubt but that the same effect would yet more frequently flow from that cause, if the lives of Christians continued to be such as they were in the apostolic age.]

But still richer benefits will flow to the world from,

  II.      Their future restoration—

That the Jews will in due time be converted to Christianity, is certain—

[When St. Paul asked, Whether their fall was final and irrecoverable, he shuddered at the idea, and declared, that God had certainly no such purpose respecting them: that, on the contrary, he had entered into covenant with them to restore them in due season, and to confer on them, as well as on the Gentiles, all the blessings of redemption. The period he had fixed in his divine counsels was, “When the fulness of the Gentiles should come in;” that is, when there should be among the Gentiles such a measure of concern about the Gospel, as should shew that the time for their fuller and more general reception of it was arrived. (It is the commencement and not the close, of this period, that must be understood by “the fulness of the Gentiles being come.”) Then shall “the fulness of the Jews” also be brought in. Multitudes in every place shall then begin to be converted to the faith; and with greater or less rapidity will the whole nation be turned to the Lord. “The first-fruits were holy; and so is the lump: the root was holy; and so are the branches.” Hence their restoration is assured to them; for “God’s gifts and calling are without repentance.”]

The effect of this upon the Gentiles will be blessed in the extreme—

[The Jews being dispersed over the whole world, the change wrought on them will attract universal attention: and carry such conviction with it to the minds of the beholders, as nothing can withstand. Besides, the Jews feeling the truth and importance of the Gospel themselves, will, as in the apostolic age, become preachers of it themselves; and their Gentile neighbours, knowing what enemies to Christianity they lately were, and seeing the wonderful revolution that has taken place in their minds, will be led to inquire into the Gospel themselves, and will be constrained to yield to its influence. So rapid will their conversion be, that they will “flock to Christ even as doves to their windows,” and “a nation will be born in a day.”

We have before shewn the beneficial effects which have resulted to the Gentiles from the fall of the Jews: and if such inestimable benefits have been conferred on the world by their fall, “how much more” shall the same, and greater, benefits arise from “their fulness?” Mark the force of the argument here. The Jews, when the Gospel was preached to them, rejected, blasphemed, and opposed it with all their might: but when they themselves shall be converted by it, they will embrace it most cordially, they will cry mightily to God for the success of it, and they will labour to the uttermost to diffuse the knowledge of it throughout the world. If then their rejection of it was so productive of benefit to the Gentile world, how much more shall their acceptance of it be! if their blasphemies against it, how much more their prayers for its diffusion! if their most envenomed opposition to it, how much more their zealous co-operation in extending the knowledge of it! We have seen the former; and we may with certainty infer the latter.]

  From this subject the following REFLECTIONS naturally arise:

  1.      What compassion should we feel for the Jewish nation!

[Once were they the most highly-favoured people upon earth: the privileges which were exclusively conferred on them, almost exceed belief — — — But how degraded are they now! they are “a hissing, and a reproach, to the whole earth.” Yet behold, such are they become for us! Incredible as it may seem, “they were broken off, that we might be engrafted on their stemh:” they were disinherited, that we might possess their property. Can we consider this, and feel no compassion for them? Can we pass them by, as the priest and Levite did, and shew them no mercy; especially when God has told us, that the very end for which he has had mercy upon us, is, that we may be the means of extending that mercy unto them? Even in reference to the wants of the body, God has said, “If a man see his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” How much more then is this true respecting the wants of the soul! Beloved brethren, judge yourselves in reference to this matter; and try your love to God by the measure of your compassion to his benighted people: and never think that your own souls are right before God, till you have learned to pity, and pray for, and to seek the salvation of, “the lost sheep of the house of Israel.”]

  2.      How should we fear and tremble for ourselves!

[Highly favoured as the Jews once were, they are now outcasts from God, and monuments of his just vengeance: and, if we abuse our privileges, a similar fate awaits us also. “If God spared not the natural branches,” says the Apostle, “take heed lest he also spare not thee.” It was “for their unbelief that they were broken off: and it is by faith that we stand. O then, be not high-minded, but fear.” Fear “lest there be in you also an evil heart of unbelief in departing from the living God.” Do not imagine that a mere outward profession of Christianity is of any value: no, it is “a seeing of Him who is invisible:” a “walking by faith, and not by sight:” it is the exercise of that “faith which is the substance of things hoped for, and the evidence of things not seen;” in a word, it is “a life of faith upon the Son of God, who has loved you, and given himself for you.” This, beloved, is the life to which you are called by the Gospel: and it is by such a life that you are to “provoke the Jews to emulation:” and, if you live not in this way, or, having begun to live thus, turn away from it, it would be better for you never to have heard the Gospel; yea, it were better that you had been born Jews, or heathens, and infinitely “better that you had never been born” at all.]

  3.      How earnestly should we labour for the conversion of the Jews!

[God has decreed that they shall be converted: and we have reason to believe that the period fixed for it in the Divine counsels is not far distant. It is a fact, that multitudes in the heathen world are expecting a change in their religion: the Mahometans and Hindoos throughout our eastern empire are strongly impressed with this idea: and the exertions making in every possible way for the conversion of the heathen world, warrant us to hope, that “their fulness” will speedily commence. At all events, “we are debtors to the Jews,” and should seek to discharge our debt. Though they are at this time “enemies for our sakes, they are still beloved for their fathers’ sakeso:” and if, notwithstanding their present enmity against Christ, they are beloved of God for their fathers’ sakes, should they not be beloved of us? Think how indebted we are to their fathers, to those who, at the peril of their lives, brought the glad tidings of salvation home to us: and should we not labour to recompense all this in acts of love to their descendants? It is a favourite notion with many, that to attempt the conversion of the Jews is a hopeless task. But what ground is there for such a desponding thought as this? Are they farther off from God than the Gentiles were, when the Gospel was first published to them? or is it a harder thing for God to convert them than to convert us? God expressly tells us, that it is a work of less difficulty: “If thou wert cut out of the olive-tree, which is wild by nature, and were graffed, contrary to nature, into a good olive-tree, HOW MUCH MORE shall these, which be the natural branches, be graffed into their own olive-tree?” Despair not then of doing them good; but exert yourselves in every possible way for their conversion to the faith of Christ. You are told, that “if they abide not in unbelief, they shall be graffed in again: for God is able to graff them in again.” Seek then to convince them of the truth of Christianity, and to bring them to the knowledge and love of their Messiah. If you desire only the conversion of the Gentile world, you should begin with the Jews; because it is the fulness of the Jews that is to operate on the Gentiles, and to effect, as it were, among them, “a resurrection from the dead.” But it is for God’s sake, whose people they are; and for Christ’s sake, who bought them with his blood; and for your own sake, who must give an account of the talents intrusted to your care, that I call upon you to be workers together with God in this great cause: and, if you have any sense of God’s “goodness to you,” seek to avert and terminate “his severity to them.”]

MDCCCXCVI

NEGLECT OF THE JEWS REPROVED

  Rom. 11:17–21.

If some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: for if God spared not the natural branches, take heed lest he also spare not thee.

IT is surprising, considering how minutely the Apostle has explained the subject contained in this chapter, and how strongly he has marked its almost unparalleled importance; it is surprising, I say, that it should so little have attracted the attention of the Christian world. The Apostle, after contemplating it, exclaimed, “O the depths!” But we, after having read his statement times without number, have seen no depths in it; or, at least, none which we have been at all disposed to fathom. There is one point in particular, which, in considering this subject, we have overlooked; and that is, that God still regards the Jews as to a certain degree, his peculiar people; and that, notwithstanding their degradation and depravity, there is a holiness about their whole nation, and a halo, as it were, around the head of every individual belonging to it. The offering of the first-fruits to the Lord sanctified the whole harvest; and the offering of a cake of the first of the dough sanctified the whole lump. Thus the consecration of the patriarchs to Jehovah conferred on all their posterity a relative kind of holiness: and still more did the separation of Abraham unto the Lord, as “the root” of that elect people, impart a federal holiness to all the branches that should ever spring from it. This relative or federal holiness attached to the whole nation; to the ten tribes, as well as the tribes of Judah and Benjamin: and it adhered to the Jews during their captivity in Babylon, as well as before and after that period. It still continued, also, many years after their crucifixion of their Messiah, and after their privileges had been transferred to the Gentile world. The Apostle, in the words before my text, speaks of it as yet existing: and therefore it must exist at this time, because the reason of the thing exists as much as ever: “If the first-fruit be holy, the lump is also holy; and if the root be holy, so are the branches.” And on this is grounded the admonition to the whole Christian Church, “Boast not against the branches.”

Now, by marking thus the connexion of our text with the preceding context, we shall see the propriety of noticing the use which we are to make of the rejection of the Jews. This awful dispensation should fill us with,

  I.      Compassion for them—

There is here, as you will perceive, a fact acknowledged—

[“Some, even very many, of the branches have been broken off from the olive-tree which God’s right hand had planted: and we Gentiles, who were only a wild olive-tree, have been graffed into their stock, and are with them at this moment partaking of the root and fatness of the olive-tree.” This fact it is impossible to deny. They, instead of enjoying the ordinances of God’s worship, as in former ages, are scattered over the face of the whole earth, and are utterly incapable of worshipping God according to their law. They have no temple, no priest, no altar, no sacrifice, wherewith to approach their God. But these blessings are transferred to us; and we enjoy them in all their fulness. Through the one sacrifice once offered upon Calvary, we have the most intimate access to God, and a rich effusion of his blessings upon our souls whensoevever we draw nigh unto him in his Son’s name. There is not a privilege that was ever enjoyed by the most favoured of God’s saints in the days of old, but we possess the same, so far as our necessities require it.]

But mark the sad abuse of it that prevails—

[Instead of feeling compassion for the Jews in their present degraded state, we are ready to look down upon them with contempt, and to exult over them, as objects of God’s merited indignation. Thus we “boast against the branches,” and indulge a secret satisfaction in their fall. In fact, we treat them nearly in the way in which they formerly treated the Gentile world. They regarded the Gentiles as “dogs;” and actually designated them by that opprobrious term: and, though that term is not in use amongst us in reference to the Jews, the contempt expressed by it is as deeply rooted in our hearts as ever it was in theirs. But they, in comparison of us, had reason on their side: for the Gentiles, whom they despised, had no knowledge of God whatever, but were bowing down to gods of wood and stone: whereas the Jews are still worshippers of the true and living God; and have been distinguished by him above all other people upon earth; yea, and are still distinguished by his peculiar care, and are reserved as objects wherein he will yet be more than ever glorified; and as instruments, too, whereby he will hereafter dispense his richest blessings to the whole world. Are these, then, to be treated with contempt? Are these to be regarded as “branches, against which it becomes us to boast?”]

Let us hear God’s own correction of this abuse—

[In what have we any right to glory over them? Have they ever been indebted to us, or received any benefits at our hands? Have not we, on the contrary, received from them every blessing that we enjoy? What knowledge have we of God, that has not been transmitted to us from them? What hope have we towards God, that has not arisen from communications made by them? What comfort have we in life, which is not administered by them? What hope have we in death, which is not founded upon information derived from them? What glory can we look for in another world, but that which has been unveiled to us by them? Take from us the instruction which we have received from them, and we shall be reduced at once to all the darkness and misery in which our early ancestors were involved, and in which the whole heathen world are at this very moment immersed. Admirable is the illustration which the Apostle gives us of this truth. Conceive a “branch boasting against the root;” and saying, ‘I am more exalted than thou, and more estimable in every respect. Behold my foliage, and my fruit: what hast thou of worth or beauty, in comparison of me?’ How would this arrogance be silenced in a moment, by the answer which the root would of course return! ‘You boast of your beauty and your fruitfulness. Whence did you derive them, but from me? What would you ever have possessed, if it had not been communicated to you by me? Instead of boasting therefore over me, acknowledge your obligations to me, and confess that all which you either are or have, you have derived from me.’ Thus, in relation to all that we possess or hope for as the people of the Lord, we stand indebted to the Jews; whilst they, on the contrary, owe nothing to us; but rather have reason to execrate us, for withholding from them the light we have enjoyed, and putting every obstacle in their way, to perpetuate their ruin. What, then, should be our feelings towards them? what, but the tenderest compassion for their state, and the most earnest desire to restore them to God’s favour?]

To our pity for them we should add,

  II.      Watchfulness over ourselves—

What use is commonly made of their rejection, may be seen in the self-vindicating reply which is here anticipated—

Thou wilt say then, “The branches were broken off that I might be graffed in.” The Apostle attempts not to deny this awful and mysterious truth: yea, he accedes to it; saying, “Well,” it is so. But, granting this, is it any reason for boasting against them? Is it not rather a reason for pitying their undone condition? Were we to see a man deprived of his paternal inheritance, and perishing with hunger; and were we informed, that he had been disinherited, merely that we, who had no worthiness in ourselves, and no relation to his father, might possess his estates; should we feel disposed to glory over him and insult him? Should we not rather wish to administer to him such relief as he stood in need of, if we could do it without injury to ourselves? Would not a want of such consideration for him be justly accounted the greatest cruelty?]

But hear the phenomenon accounted for—

[True it is that God has broken them off, and graffed us in; and that he has “broken them off, that he might graff us in.” But we are mistaken if we think that God has in this matter acted altogether as a sovereign. In the first choice of Abraham and his posterity, he did exercise his sovereignty: but, in rejecting them, he acts upon the grounds of strict justice. And this is a distinction which we are too apt to overlook. In the bestowment of his favours, God finds his motives solely in his own bosom; but in the execution of his judgments, he finds them solely in the conduct of those whom he resolves to punish. They have brought upon themselves his displeasure by their inveterate unbelief. Though they saw all God’s wonders in Egypt, and at the Red Sea, and in the wilderness, they were always full of unbelief, and ready to trust in gods of their own creation, rather than in him. Nay, more: when they had seen all the evidences of Christ’s Messiahship, instead of believing in him, they cried, “Away with him! crucify him! crucify him!” For these iniquities God cast them off: and in their rejection it becomes us to see and acknowledge the righteousness of his ways. Had it pleased God so to order it, he could have united us with them on the same stock, which would have borne both as easily as one: but God saw fit to make the Jews monuments of his righteous indignation against sin: and, when we ourselves are so prone to sin, it ill becomes us to triumph over them. Bear in mind this proceeding,]

And attend to the instruction founded upon it—

[Hear what the dispensation says to you: “You stand by faith;” and have the same reason to tremble for fear of God’s judgments as they had. If they had continued to exercise faith in God, they had never been cast out: nor shall you, if you “live altogether by faith in the Son of God, who loved you, and gave himself for you.” But if you distrust God, and rebel against him, and rely on any thing of your own, instead of the Lord Jesus Christ, God’s anger will smoke against you in like manner; and you also will become monuments of his righteous indignation. If God spared not the natural branches, there is no reason to think he will spare those which have been taken from a wild olive-tree, and graffed in among them. The improvement, therefore, which you are to make of this dispensation, is, “Be not high-minded, but fear.” Put away all your self-preference and contempt of others: and, under a consciousness of your liability to fall, beg of God to strengthen your faith; and endeavour to “walk in the fear of the Lord all the day long.”]

  And now, brethren,

  1.      Accept thankfully this reproof—

[You cannot but be sensible, how shamefully the Jews have been neglected, not only by you, but by the whole Christian world, these seventeen hundred years. Any excuse has been quite sufficient to justify your indifference for their welfare. “The time for their national conversion is not come.” Was it come, then, eighteen hundred years ago? Who has spoken more strongly respecting their rejection than St. Paul? Yet did he labour with all earnestness, if by any means he might save some. And this also we ought to do, even though we had eighteen more centuries to wait for this event. But the time, we have reason to think, is very near at hand; as events, no less than the prophecies, appear to indicate. But, be this as it may, I call on you to blush and be confounded for having so long boasted against them; and henceforth, by every possible means, to concur in promoting their conversion to the faith of Christ — — —]

  2.      Follow diligently the counsel given you—

[Improve the situation, wherein, through God’s tender mercy, you are placed. Are you partakers of the root and fatness of the true olive-tree? See to it, that you bring forth such fruits as this root produced in former days — — — Look at Abraham, David, Isaiah, Daniel, Paul; and see that the grace of God operate as effectually in you as it did in them. And when you call to mind what efforts were made by the holy Apostles for your benefit, let a measure of the same love animate you in behalf of those in whose place you stand — — —]

MDCCCXCVII

AGAINST PRIDE AND SECURITY

             Rom. 11:20.

Be not high-minded, but fear.

THE deep mysteries of our religion are calculated at once to encourage sinners, and to humble saints. The sovereignty of God is a great depth; and it was awfully displayed in the rejection of the Jews, and the admission of the Gentiles into his Church. This is the subject of which the Apostle speaks in the whole context: and he makes use of it as the means of provoking to emulation the Jews themselves, and at the same time of guarding the believing Gentiles against self-preference and self-security.

In considering his exhortation, we shall,

  I.      Explain its import—

The former part of it contains a dissuasive from pride—

[The proper tendency of religion is to produce humility: but, through the corruption of our nature, pride will take occasion even from the grace of God itself, to rise in our hearts. What self-complacency will sometimes arise from a consciousness of our superior attainments in truth and holiness! What acrimonious severity towards those, who dishonour their profession! And what contemptuous disregard of those who are yet immersed in ignorance and sin! Together with this self-preference we are also too apt to indulge a secure and self-depending spirit, and to think “our mountain so strong, that we can never be moved.” But as the former disposition is most hateful to Godb, so the latter also is an object of his utter abhorrence. In both these views therefore it becomes every believer to attend to the Apostle’s advice, and, instead of entertaining too high an opinion of his own wisdom, strength, or goodness, to “think soberlyd.”]

In the latter part the Apostle recommends humility and watchfulness—

[By “fear,” we are not to understand a slavish dread of God’s wrath; for that, so far from being opposite to pride, is in many cases the offspring of it. That which is here recommended is, a holy jealousy over ourselves, lest by any means we be tempted to walk unworthy of our high privileges, and thereby provoke God to deprive us of them. We are in the midst of an ensnaring world, beset with many and subtle adversaries, and ready to be beguiled by a treacherous and deceitful heart. Hence, like St. Paul himself, we are necessitated to use the utmost circumspection, diligence, and self-denial, lest, after all our exertions, our labour prove in vain.]

To shew the importance of this exhortation, we shall,

  II.      Point out the reasons of it—

Many reasons might be assigned: but we shall content ourselves with noticing three:

  1.      We have no stability in ourselves—

[As all our ability and inclination to what is good, are derived from God at first, so must we receive continual supplies from him, even as of light from the sun. Without his constant superintendence, both the visible world, and the new creation in the soul of man, would soon revert to their original chaos. This the Apostle elsewhere urges as a motive to diligence, and, in the words before us, to humility and care. Nor can we well have a more powerful argument; for if “we stand by faith” only, and not by any wisdom or strength of our own, it becomes us to maintain a spirit suited to our weak and dependent state.]

  2.      Others, apparently as safe as we, have been rejected—

[Many have long made a profession of religion and departed from it at last. Demas stands as an awful monument of human weaknessh. Lot’s wife is pointed out to us in the same view. The Jews, who were brought out of Egypt, and yet were destroyed in the wilderness, are expressly set forth as examples to usk. And, above all, the rejection of the Jewish nation for their iniquities, after they had been so long the peculiar people of God, speaks loudly to us. This in particular is urged by the Apostle in the words following the text; and it teaches us, never so to value ourselves either on our relation to God, or our experience of his goodness, as to forget, that we also may be rejected, if we do not rely upon him, and unreservedly devote ourselves to him.]

  3.      That which was the ground of the rejection of the Jews, is very prevalent in us—

[God had given to the Jews a revelation respecting the Messiah: but they disbelieved his record, and rejected his Son: and for this their unbelief they were “broken off from the olive” which God’s right hand had planted. A still clearer revelation God has given unto us: and is there not much unbelief in our hearts with respect to it? Are even the most advanced Christians so much affected with the declarations of God’s word, as they would be, if faith were in constant and perfect exercise? Alas! the faith that realizes things invisible, and gives a present existence to things future, is found in but few, and operates but weakly in the best: and, if it should wholly fail, Satan would sift us as wheat, and we should be found chaff at last. When therefore we consider how weak our faith is, and that it is “by faith we stand,” we have reason to fear, lest a promise being left us of entering into God’s rest, any of us should seem to come short of ito.]

  We shall conclude the subject with some suitable ADVICE—

  1.      Bear in mind what you once were—

[To “look to the rock whence we were hewn, and to the hole of the pit, whence we were digged,” will be a good antidote to pride. While we remember what we were, we shall see no reason but for humiliation and thankfulness before him, who has made us to differ both from others and from our former selves.]

  2.      Consider what you still are—

[You are, we trust, “brands plucked out of the fire:” true; but you still bear the marks of the fire upon you; and have a disposition to catch fire again, the very instant you are exposed to temptation. Let every one view himself in this light; and he will see need enough of attending to the exhortation in the text.]

  3.      Be aware of the deceitfulness of your own hearts—

[In ten thousand instances we must have seen how liable we are to err even in things wherein we are most confident. So blinded are we at times by pride, passion, or interest, that we think ourselves right, when others evidently perceive, that we know not what spirit we are of. Let us be aware of this tendency to deceive ourselves; and beg of God both to search our hearts, and to guide our feet.]

  4.      Guard against temptations to sin—

[Many are the temptations that assault us from without. From these we should flee, shunning both the occasions and the very appearance of evil. Many also are our temptations from within. These we should resist in their very first rise. We may easily extinguish a fire at its commencement, when all our efforts may be baffled, if we suffer it to proceed. For all is that direction necessary, “Watch and pray that ye enter not into temptation.”]

  5.      Live wholly in dependence on the power and grace of Christ—

[Without this, all our other efforts will be fruitless. All “our fresh springs are in Christ,” “without whom we can do nothing.” “Except he keep the city, the watchman waketh but in vain.” Let us then “be strong in the Lord, and in the power of his might.” Then, though weak, “we shall be able to do all things:” and though fiercely assaulted, we shall be “more than conquerors.”]

MDCCCXCVIII

THE DISPENSATIONS OF GOD TOWARDS JEWS AND GENTILES

  Rom. 11:22–24.

Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shall be cut off. And they also, if they abide not in unbelief, shall be graffed in: for God is able to graff them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree; how much more shall these, which be the natural branches, be graffed into their own olive tree?

AMONGST those who believe the Holy Scriptures, no doubt is entertained, but that the Jews, who have engaged more of God’s regard than any other nation upon earth, are yet destined to act a most important part upon the theatre of the world. They are at present, it is true, so scattered and degraded, that, according to all human appearance, they are, so far at least as respects them in their national capacity, irrecoverably sunk. But though for their multiplied iniquities they are cast off by God, their rejection is neither total nor final:—not total; for there is yet among them “a remnant according to the election of grace:” nor final; because God has determined, that in due season he will restore them to his favour, and unite them with the Gentile Church, as one fold under one Shepherd. This is fully

declared in the whole preceding and following context: and justly is it represented as a most mysterious dispensation; so mysterious, that the Apostle, after contemplating it, exclaims, “O the depth of the riches both of the wisdom and knowledge of God? how unsearchable are his judgments, and his ways past finding out!”

The points particularly noticed are, the rejection of the Jews; the calling of the Gentiles to fill their place; and the restoration of the Jews to their lost and forfeited inheritance. Of this complicated dispensation I propose, at this time, to speak; and, in accordance with my text, to mark, 1st, Its true character; and 2dly, Its final issue.

  I.      Let us notice the character of this dispensation—

It is spoken of by the Apostle as a mixture of “goodness and severity: on them that fell, severity; but towards us Gentiles, goodness.”

That we may have a clear insight into the subject, we will mark it, first of all, as exhibited in a plain statement of facts; and then, as viewed through the medium of a most striking illustration.

The facts which we have to mention are all plain and acknowledged.

The Jews were once God’s highly-favoured people. They had been chosen in Abraham, according to God’s sovereign will: and when they were multiplied in Egypt, they were brought out from thence with mighty signs and wonders, and taken by God under his own peculiar care and protection. There was given to them a revelation of God’s will, written upon stones by the very finger of God himself. Statutes also, and ordinances, were delivered to them, that they might know how to serve God acceptably, and to secure a continuance of his favour. During the space of forty years, God, in a cloud by day and in a pillar of fire by night, guided them through a trackless wilderness, and provided them with every thing necessary for their support. At last he brought them into the promised land; and drove out before them seven nations, greater and mightier than they, and gave them such prosperity and power as rendered them the admiration and envy of surrounding nations. In the tabernacle, and afterwards in the temple, God manifested himself to them by a visible symbol of his presence; accepting their services, and communicating to them his richest blessings. In a word, he shewed that he regarded them as his peculiar people, and that he was, in a pre-eminent and appropriate manner, their God. From time to time he visited them with mercies and with judgments, if by any means he might prevail upon them to live obedient to his will. But they rebelled against him; and provoked him at last, especially by the murder of their Messiah, to cast them off. Accordingly, he gave them up into the hands of the Romans, and scattered them as dust over the face of the whole earth; depriving them, not only of his own immediate presence, but of all power to serve him according to their appointed ordinances; so that they are the only people upon earth who are incapable of serving their God in the way which their own consciences would dictate, and their own religion requires. In this state they have been kept almost eighteen hundred years, living monuments of God’s righteous indignation, and a proverb of reproach to the whole world. That, however, which most of all marks the “severity” of God towards them, is, that they are given over to judicial blindness and obduracy; so that, with the Scriptures in their hands, and with the plain accomplishment of them before their eyes, they cannot see the fulfilment of them in their Messiah, or repent of the evil which they have committed in putting him to death. “They are blinded,” we are told, “according as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, unto this day. And David saith, Let their table be made a snare, and a trap, and a stumbling-block, and a recompence unto them; let their eyes be darkened, that they may not see, and bow down their back alway!” This is, beyond all comparison, the heaviest judgment that can be inflicted upon man in this life; because, when subjected to it, he lives only to “fill up a greater measure of iniquity,” and to “treasure up for himself wrath against the day of wrath.” This is the unhappy state of the whole Jewish nation at this time; so that it may well be said, in relation to them, “Behold the severity of God; on them that fell, I say, severity.”

If we turn our attention to the Gentile world we behold in them a no less striking display of God’s “goodness.” They were sitting universally in darkness and the shadow of death; and being given up to their own hearts’ lusts, they were living in all manner of abominations. Their very religion was nothing but a compound of wickedness and superstition. But, whilst they were in this state, altogether “without God, and without hope,” God was pleased to send his Gospel to them, and to render it effectual for their conversion; so that what God has said in reference to them, is literally true, “I am found of them that sought me not; I am made manifest unto them that asked not after me.” Thus, from amongst us idolatrous Gentiles, has he chosen to himself a people, whom he regards as “a crown of glory, and a royal diadem in his hand.” To us has he given a fuller revelation of his will than ever he gave to his ancient people: the light which to them was only like the early dawn, shines before us with the splendour of the noon-day sun. We, too, have a far nearer access to God than they, and a more filial spirit in our walk before him. The Holy Spirit, who was neither generally nor freely given to them, is on us “poured out abundantly, through Jesus Christ our Saviour.” “He takes of the things that are Christ’s, and shews them plainly to us;” yea, the great work he has undertaken, is to “glorify Christ” in our hearts. The interpositions of God in our behalf are not indeed so visible as formerly; but they are not a whit less real, or less important; or rather, I should say, they exceed the former expressions of his love, as much as the concerns of the soul and of eternity exceed those of time and sense. If, then, we observe with awe his “severity” to his ancient people, must we not behold with admiration and gratitude his “goodness” to us? In fact, his mercies to them were mere shadows of those vouchsafed to us: so that we may well exclaim with the prophet, “How great is his goodness! how great is his beauty!”

But the character of this dispensation will yet more fully appear, if we view it through the medium of the image by which it is illustrated.

The Apostle represents the Jewish Church as an olive-tree planted by the hand of God himself, and watered with the dews of heaven. For a time, it brought forth fruit: but, after a season, it became barren, and disappointed wholly the expectations of the divine Husbandman. At last, Almighty God determined to express against it his merited displeasure, and to display in it his righteous indignation. Accordingly, he broke off, in quick succession, all its branches, and scattered them over the earth, as warnings to an ungodly world. In every place under heaven has he caused them to be despised and trampled under foot: and, from being the joy and admiration of the whole earth, they are become “a hissing and a curse,” to all who behold them.

Not willing, however, that the stem should stand in all its naked deformity, God has taken, from a wild olive, branches to supply the place of those which have been broken off. The wild olive was in itself as worthless as any tree of the field, and utterly incapable of bringing forth any fruit at all: but, by engrafting its branches into the good olive, and making them partakers of its root and fatness, God has rendered them “fruitful in the fruits of righteousness, which are by Jesus Christ to the glory and praise of God.” Thus are the Gentiles now growing in the very place of the Jews who have been broken off, and enjoying all the privileges which in former ages belonged exclusively to them. But, to see this in its true light, we must contemplate the end that awaits them both; the scattered branches withering, and shortly to be gathered as fuel for the fire; and the engrafted scions forming a noble tree, luxuriant and fertile beyond all former precedent, and shortly to be transplanted to the paradise of God, a glorious and eternal monument of God’s power and grace. Say whether, if this image be realized in our minds, we must not adore both the severity and the goodness of God, acknowledging equally the justice of the one, and the unbounded riches of the other?

Such is the character of this dispensation, which we now proceed to consider,

  II.      In its final issue—

It will be observed, that in the dispensation, as far as we have hitherto considered it, the sovereignty of God is most conspicuous. It was altogether of God’s sovereign will and pleasure that he chose Abraham out of an idolatrous world, to make him the head and father of an elect seed. It was no less an act of sovereignty in God to confine his blessings to the line of Isaac, whilst Ishmael, an elder son, was overlooked. The same sovereignty was displayed, also, in the descendants of Isaac; Jacob the younger being chosen to the exclusion of Esau, “whilst they were yet in the womb, and consequently could have done neither good nor evil,” to be the ground of God’s future dispensations towards them. It was also purely of his own sovereign will and pleasure that God chose the Gentiles to inherit the blessings which the Jewish people had forfeited and lost. It is impossible to view this matter in any other light; and we must be as blind as the Jews themselves, if we do not see that we ourselves are monuments of God’s sovereign grace, in that we behold the full radiance of the Sun of Righteousness, whilst on millions of our fellow-creatures not so much as one ray of his light has ever shone. But, whilst in these things we acknowledge the sovereignty of God, we hesitate not to declare, that, in their final issue, God will proceed altogether in a way of righteous retribution. This I conceive to be the true way of reconciling those systems, which are supposed to be so opposite, and which have produced so much contention in the Church of God. I repeat it; In its commencement, every blessing is the fruit of free and sovereign grace; but in its termination, it is administered to us, not in a way of merit indeed, but on principles of perfect equity, according to our respective characters and attainments. And the subject before us will now furnish us with a fit occasion for maintaining the latter position, as we have already asserted and maintained the former.

God will ultimately deal with us, us Gentiles, according as we improve, or abuse, the privileges vouchsafed unto us. His goodness will operate to our ultimate advantage, only on the supposition that “we continue in his goodness; for otherwise, we also, like the Jews themselves, shall be cut off.”

To enter into the full meaning of these words, let us consider what we ourselves should expect of a scion which we had engrafted on a fertile stock. We should expect it to produce fruit answerable to the advantage conferred upon it. In husbandry, indeed, we engraft a good scion on an inferior tree; whereas God engrafts a worthless scion on a good tree. But the ultimate effect is to be the same: we expect it to bring forth good fruit. Now what are the fruits which God’s people of old produced? They may be comprehended in these three—repentance, faith, and obedience: and these may therefore most justly be expected of us. It may well be expected that we humble ourselves before God for all our former unfruitfulness, and mourn over all the corruptions of our nature, and all the evils of our lives. This we should do like the Prodigal: “Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son.” Even if we had been as holy as Job himself, we must, like him, “abhor ourselves in dust and ashes.” Under a sense of our guilt and desert of condemnation, we must cry to God for mercy, and “flee for refuge to the hope that is set before us,” even to the Lord Jesus Christ, who is the only Saviour of fallen man. We must renounce utterly every other hope; and desire, like St. Paul, “to be found in Christ, not having our own righteousness, but the righteousness which is of God by faith in him.” We must also surrender up ourselves to God, “living not to ourselves, but to Him who died for us and rose again.” As the scion ceases to be connected with the stock from which it has been taken, and lives wholly by that into which it is engrafted, and for the use of him who has separated it for himself, so must the true Christian be, in spirit, dead to the world; and must live for that Saviour, to whose grace and favour he owes every blessing he enjoys.

But this is only a part of what is comprehended in the words of our text. By “continuing in his goodness,” there is intimated a danger of apostasy, to which we are continually exposed. A scion, however favourable its situation may be, is exposed to storms and tempests, which may break it off; or to unfavourable seasons, which may prevent the ripening of its fruit. But the person that is engrafted into the good olive must suffer nothing to prevail against him, nor any thing to destroy his fruits. On the contrary, every thing that has a tendency to endanger his steadfastness, or impair his fertility, must cause him to cleave the more steadfastly to Christ, and to receive the more abundantly, out of his fulness, the grace which he stands in need of. In this way he must “endure even to the end, if ever he would be saved:” for it is only “by a patient continuance in well doing, that he can ever attain eternal life.” This is fully declared in the passage before us: Yes, the Apostle Paul, who is so often and so justly referred to as maintaining the doctrines of grace, is certainly not a whit less strenuous in asserting our liability to fall and perish, if we be not constantly watching against temptation, and crying daily to our God to hold us up. “Be not high-minded,” says he, “but fear: for if God spared not the natural branches, take heed lest he also spare not thee. Behold, therefore, the goodness and severity of God: on them that fell, severity; but towards thee, goodness, if thou continue in his goodness: otherwise, thou also shalt be cut off.” What can be plainer? And how do all human systems vanish before such declarations as these! And says not our Lord also the same? Yes, precisely the same: “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burnedf.” Here is precisely the same idea as in my text. Our Lord speaks of all his people as engrafted into him. The fruitful branches he purges and prunes, in order to render them more fruitful: but the unfruitful branches are broken off, and cast into the fire. Thus it is, and thus it shall be: and it becomes every person, who professes to have been engrafted into the true olive-tree, to look well to his ways: for if he improve not duly the Lord’s goodness to him, or, having begun to do so, continue it not to the end, he shall surely perish; and the very profession that he has made, and the advantages he has enjoyed, will only aggravate his final condemnation. If an unbelieving Jew must perish for rejecting Christ, much more shall the disobedient Christian, who “crucifies him afresh, and puts him to an open shame.”

Towards the Jews, also, will God proceed upon the same principle of equitable retribution. In the days of old, he always returned in mercy to them, when they sought him with penitence and contrition: and at this very hour would he restore them to his favour, if they would “look on Him whom they have pierced, and mourn.” The Apostle affirms this in our text, saying, “And they also, if they abide not still in unbelief, shall be graffed in again.” We are apt to imagine that the blindness and obduracy of the Jews are utterly incurable. But there is nothing impossible with God: “He is as able to graff them in again,” as ever he was to graff in scions from amongst the Gentiles. Indeed, whatever we may imagine to the contrary, the restoration of the Jews is a far easier matter than the conversion of the Gentiles: for the Gentiles are altogether ignorant of the very first principles of religion: they have every thing to learn: they do not so much as know that there is one supreme God; much less have they any idea how they are to find acceptance with him. But the Jews have a perfect knowledge of the unity of God: they are instructed also in relation to his will, having in their very hands a transcript of his law. They possess also the prophecies relating to the Messiah, whom they confidently expect. Nothing is wanting to them, but to have the veil taken from their hearts, so that they may see their prophecies accomplished in the Lord Jesus. The very moment their eyes are opened to behold him as the true Messiah, they will possess all that the most favoured of the Christian world possess; and in a moment, as on the day of Pentecost, will the work of grafting them into their primitive stock be effected. This we are apt to overlook; but we are told it plainly in our text: “If they abide not still in unbelief, they shall be graffed in: for God is able to graff them in again. For if thou, thou Gentile, wert cut out of the olive-tree which is wild by nature, and wert graffed, contrary to nature, into a good olive-tree, HOW MUCH MORE shall these, which be the natural branches, be graffed into their own, olive-tree?” No one need be told this in relation to the engrafting of a natural scion: it carries its own evidence along with it. If a scion will grow on a foreign stock, much more will it, if graffed into its own parent stock. Such, then, is the advantage which the Jews possess over every other people upon earth. It is to their own stem that they are to be restored. The recollection, therefore, of what God has done in the conversion of the Gentiles should dispel all our fears in reference to the Jews, and encourage our efforts to restore them to God.

But, before we proceed to enforce this duty, it will be proper to bring the subject home to ourselves; and to urge on all a due improvement of the privileges which we ourselves enjoy.

We all profess to be branches of the good olive-tree: and we are entitled to regard ourselves in this light precisely as the Jews of old did, and as our blessed Lord has taught us to do, when he spake of himself as the true vine. But he distinguished between fruitful branches which were approved by him, and barren branches which were to be broken off and burned. Consequently, our external privileges will be of little service to us, if they be not improved in a way of fruitfulness. Let us, therefore, examine our fruit from day to day, and see whether it be such as the goodness of our God entitles him to expect? Let us inquire, whether in heart, as well as in profession, we are separated from the wild and worthless olive, on which we originally grew. We all acknowledge, in our Catechism, that we were, “by nature, children of wrath;” and that, at the time of entering into our baptismal engagements, we were “made the children of grace.” Let us inquire, therefore, whether this engrafting have really taken place, not in profession only, but by an actual union of our souls with Christ? Are we living on him, and receiving daily, out of his fulness, such communications of grace as are really productive of the fruit which he himself, during his sojourning on earth, brought forth? In him we find a perfect deadness to the world and all its vanities. Is there the same in us? It was his meat to do the will of his heavenly Father. Is there “the same mind” in us? Have we a resemblance to HIM in our whole spirit and conduct? and are we “walking in all things as HE walked?” I ask not, whether we are perfect; for there is imperfection in the best of men: but, are we aiming at perfection, and panting after it, and labouring to be “pure, even as Christ was pure?” If we be living branches of the true olive, we must of necessity, in these matters, resemble Christ; and to imagine ourselves vitally united to him, whilst in the general course of our lives we bear fruit altogether different from his, is fatally to deceive our own souls. We know assuredly, that, as Christ inspected the barren fig-tree, and denounced a curse against it on account of its barrenness, so will the heavenly Husbandman inspect our fruit, and deal with us according to it. It is in vain, therefore, to deceive ourselves: for his judgment will stand; and it will be according to truth. We may “call darkness light, and evil good:” but he will not do so: and if, notwithstanding all his warnings, we will continue to expect his approbation in any other way than that of continued fruitfulness in the fruits of righteousness, we have nothing to expect but a speedy and everlasting excision. Let any one go to Shiloh, and see what the Lord did for the wickedness of his people there: or let him go to Palestine and the Seven Churches of Asia, and see what an unfruitful olive has reason to expect. Shall we say, ‘But this was done to Churches only, and not to individuals?’ What, I ask, are Churches, but congregated individuals? And who is authorized so to limit what God has not limited; or rather, I should say, Who will presume to deny what God has so frequently and so plainly affirmed? Woe be to that man who shall rest his soul on any such distinction as this! I declare, before Almighty God, and in his sacred name, that every soul amongst you who either continues barren, or, under any circumstances whatever, ceases to be fruitful after the example of his Lord and Saviour, “shall be cut off,” and cast into everlasting fire. This warning is, in the first place, given by the Apostle to the Christian Church: and let every one of us receive it as addressed to his own soul in particular. And may God of his infinite mercy so impress it on our minds, that we may never cease to tremble at it; and seek that fruitfulness which will be our best evidence of union with Christ, and the surest pledge of our ultimate acceptance with him!

Having thus endeavoured to enforce a due improvement of our own privileges, permit me now, in a respectful manner, yet with Christian fidelity, to ask, whether we be not called, by a sense of gratitude to God and of compassion for man, to make somewhat of an united effort for the restoration of the Jewish people to the privileges they have forfeited?

We have heard from God himself, that the obstacles to this are far less than those which have been already overcome in reference to the Gentiles; so that there is no just ground of discouragement on that head. He who has been able to graff in the branches of the wild-olive, can easily re-instate the natural branches: and in the same way that he effected the one, he will effect the other. It was by the instrumentality of holy men of old that God wrought effectually on the Gentile world: and it is by exertions of a similar kind that he will restore the Jewish people. We know what self-denying efforts were made by the Apostles and the primitive Christians for our salvation: and such are the exertions which we should make in behalf of our Jewish brethren. Indeed, if it were possible, we are bound by tenfold greater obligations to labour for them, than ever their ancestors were for us: for we actually stand in their place, which has been vacated by them, in order that we might fill it. Hear what is spoken in the chapter before us: “Thou wilt say then, The branches were broken off, that I might be graffed in. WELL:” ‘it is true,’ says the Apostle: ‘and however mysterious the fact may appear, I cannot deny it.’ What a view, then, is here opened to us! The Jews were broken off, in order that we Gentiles might be grafted in. What, I would ask, should be our feelings at the sight of a Jew? Should we not be filled with compassion towards him? and should not the contemplation of our own privileges cause our bowels to yearn over him? Should not that truth be instantly brought to our minds, “Thou wast broken off, that I might be graffed in;” and I am occupying, as it were, the place which thou hast vacated for me? Who can entertain for a moment such a reflection as this, and not pant for an opportunity to bring him to a renewed enjoyment of his lost inheritance? Methinks, every one of us, surveying the branches scattered over the face of the earth, and contemplating God’s assured purpose to restore them to himself, should say, “God helping me, I will never cease to labour till I have been the happy means of reinstating one withered branch in its own olive-tree. For this I will labour: for this I will pray: for this I will combine my exertions with others, that, by united efforts, we may accomplish what cannot be attained by individual exertion.” Is not this reasonable? Is not this what God may well expect at our hands? Is it not a duty which we should have performed long ago? Is not the deplorable state of the Jewish people at this time in a great measure owing to the grievous neglect of Christians, who, for seventeen hundred years, have acquiesced in their rejection from God, without any serious efforts for their restoration to him? As for the excuses which we make for this neglect, we know, and our own consciences tell us, that they are only a cloak for our own supineness. If we even believed the impracticability of human efforts, should we not, at least, implore for them the interposition of their God? But our prayers in secret have been as true an index of our minds towards them, as our efforts in public. Let us take shame to ourselves on account of our past neglect; and let us now address ourselves to our duty; determined, at least, to obtain this testimony both from God and from our own consciences, that, whether successful or not in our labours for them, “We have done what we could.” Our every effort will be pleasing to God: and, though he should refuse to confer on us the honour we affect, of raising up the tabernacle of David that is broken down, he will at least accept our pious inclinations, and, in the presence of the whole assembled universe, will say to each of us, “Thou hast done well, in that it was in thy heart.”

MDCCCXCIX

THE FUTURE SALVATION OF ALL ISRAEL

  Rom. 11:25–27.

I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: for this is my covenant unto them, when I shall take away their sins.

IT is surprising, how indifferent even pious Christians are on the subject of the future restoration of the Jews. Though the Scriptures speak so much of it, the generality are contended to be altogether ignorant of God’s designs respecting them. Yet, in the midst of their ignorance, they are as decided in their sentiments on this subject as if they had made it their peculiar study, and were able to explain all the prophecies relating to it. Some will tell us, confidently, that the time for the conversion of Israel is not yet come; and that, when it shall be come, it shall be effected by miracle: and that, consequently, it is both unnecessary and presumptuous in us to attempt it. But, “brethren, I would not have you ignorant of this mystery;” more especially because it is in this chapter so plainly and so fully unfolded to our view. To aid you in contemplating the state of the Jews, I will endeavour to point out,

  I.      The period allotted for their present blindness—

The blindness of the Jewish people is most awful—

[Their prophecies respecting the Messiah are most clear — — — And the accomplishment of them in the Lord Jesus Christ is most strongly marked in the New Testament — — — Yet is there “a veil upon their hearts;” so that they cannot see either what the prophecies imported, or how they are accomplished. This, indeed, is “happened to” that nation only “in part.” “A remnant” there are, and ever have been, whose eyes have been opened to see the light which shines around them: but “the rest are and have been blinded,” according to that prediction respecting them, “God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, unto this day.”]

This blindness will last “till the fulness of the Gentiles come in”—

[These words are much misunderstood. Some suppose “the fulness of the Gentiles” to mean the completion of the period allotted for the continuance of the Roman empire; whilst others think it refers rather to the period when all the Gentiles shall have been brought into the fold of Christ. I conceive that neither of these is the true import of the words; but that they speak of the time when the general conversion of the Gentiles shall commence. It cannot mean the completion of that great work; because the fulness of the Jews will precede that. But when the Gentiles begin on a more extended scale to embrace the Gospel, then shall the veil be taken from the hearts of the Jews also; and they shall, if not universally, yet with few exceptions, be converted to the faith, and receive the Lord Jesus Christ as their Messiah, and worship him as their God.]

Such is the change which, at the allotted period, shall take place; and such,

  II.      The event that awaits them at the termination of it—

Here let me call your attention to,

  1.      The event itself—

[“All Israel shall be saved.” Hitherto, even in the best ages, there have been but few that truly feared God: the great mass of the people have been ungodly; and the saints have been but as a remnant of them. But in that day “a spirit of grace and of supplication will be poured out upon them in a more abundant measure; and they will look on Him whom they have pierced, and mourn, even as one mourneth for his only son:” and “they will all fear the Lord, from the least of them even unto the greatest of them:” yea, so universal shall be the prevalence of real piety amongst them, that “every vessel in Jerusalem and in Judah shall be holiness to the Lord; and there shall be no more the Canaanite in the house of the Lord of Hosts.”]

  2.      The certainty of it—

[It is here assured to them by a special promise; and that promise is ratified by an unchangeable covenant. The promise is recorded by the Prophet Isaiah; and, with a slight but unimportant variation, cited by the Apostle. That this promise had not been fully accomplished in the apostolic age, is evident, from the way in which it is cited by the Apostle: for it is clearly considered by him as referring to a period yet future, a period when “ALL Israel shall be saved.” What the Lord Jesus Christ has already effected among them, and what he has wrought also in the Gentile world, shews what he will do at the appointed season: he will, by the power of his word and the effectual operation of his Spirit, “turn away all ungodliness from Jacob;” and make them “a holy nation, a peculiar people, zealous of good works.”

This is confirmed to them by an everlasting covenant. In the first covenant, the promises were all conditional; and being violated by them, it was altogether annulled. But by the new and better covenant, of which Christ is the Surety, God engages to “write his laws in their hearts, and to put them in their inward parts:” and not only “not to depart from them himself, but to put his fear in their hearts, that they may not depart from him.” Thus, at the same time that he takes away their former sins by forgiveness, he will prevent the recurrence of them by his grace, and secure to them the full blessings of his salvation.]

  Let me, in CONCLUSION, call your attention to “this mystery.” Consider,

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