1 Cor. 2:2.

1 Cor. 2:2.

  Rom. 15:5, 6.

Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

IN order to glorify God, we should deny ourselves for the benefit of others.

In the apostolical Churches there were many evils to be corrected. These arose, partly from the vast diversity of states from which the converts were brought to unite with each other in one Church; but they arose also, more particularly, from the corruptions of the human heart. Selfishness is not peculiar to any age or place, but extends itself through the whole race of mankind; and to correct this is one of the great objects of the Gospel of Christ. For the correction of it the Scriptures supply the richest instruction: for the correction of it they exhibit also the brightest example. To both of these we are directed in the passage before us.

We will consider,

  I.      The example of Christ here proposed to us—

[To enter into this we must consider the state in which our blessed Lord was from all eternity; his glory and felicity in the bosom of his Father. What would he have done had he considered only his own. happiness? He would have left the world in the same way as he did the fallen angels. But how did he act? He assumed our nature in its fallen state; submitted to all the evils incident to that state; endured the contradiction of sinners throughout his life; bore the very wrath of God himself even unto death; and by this has redeemed our souls from death, and restored us to the favour of our offended God. Thus, instead of pleasing himself and disregarding us, he disregarded himself to benefit us.]

  II.      The obligation that lies upon us to follow it—

[Our blessed Lord is set forth as an example to us: in the above respects we need more especially to follow him. Man as fallen, thinks of nothing but his own personal gratification: man, as redeemed, continues also but a selfish creature. Self-denial is a grace which we are very averse to exercise: we press even duty to the side of self-indulgence, and enlist conscience in the service of our own lusts. But love should be seated on the throne of our hearts; its dictates alone should be followed in all things. The waving the felicity of heaven for a season, and incurring for a season the pains of hell, would scarcely be too high a standard to aim at for the good of others. This was our Lord’s example; and in this we should endeavour to follow his steps.]

  III.      The high attainments to which we should aspire in the prosecution of it—

[The want of this spirit produces much disunion in the Church, and brings much dishonour to God; the exercise of this spirit renders the Church a prelude to heaven. To glorify God should be the one object of all; and in this there should be one heart, one mind, one faith, throughout the whole. To the attainment of this should every one aspire, and to contribute towards it should be the one labour of his life.

But it may be asked, How can all this ever be attained? how can creatures, who have so little natural forbearance, in whose minds there is such a proneness to irritation and disquietude, ever be brought to such a state as this? Truly, if we looked into ourselves, our state would be hopeless; but in God there is all that we stand in need of. Need we patience? He is a God of patience; possessed of it in all its fulness. Does such a fulness of comfort appear beyond the reach of mortal man? God is a God of comfort also; ready to bestow it out of his own inexhaustible, immeasurable fulness; and to him we are here directed to lift up our eyes, in earnest and assured expectation. There is nothing which he cannot work in the mind of man. He who wrote his law on tablets of stone, can write it on the fleshy tables of our hearts: he who upheld his own law in all that he did and suffered, can effect the same blessed work in us also; and this he has promised to his Church and people; has promised it by covenant and by oath. Look to him then as your covenant God and Father; plead with him the glory that will result to himself from the exercise of these graces; and, in dependence on his strength, go forth to the fulfilment of this duty: “Seek not your own things;” “prefer others in honour before yourselves;” “seek not even your own profit,” as abstracted from that of others, but “seek the profit of many, that they may be saved;” and know that the more you deny yourselves for the benefit of others, the more you will resemble Christ, and glorify your God.]

MDCCCCXXI

THE UNIVERSALITY OF CHRIST’S KINGDOM

  Rom. 15:8–12.

Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: and that the Gentiles might glorify God for his mercy; as it is written, for this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust.

THERE is in man by nature such an inordinate portion of self-love, that his regards are almost exclusively confined to those who coincide with him in sentiment and contribute to his comfort. The smallest difference of opinion in things either political or religious shall be sufficient to produce not only indifference, but in many instances alienation and aversion. We do not much wonder at a want of mutual affection between the Jews and Gentiles, because they imbibed from their very infancy the most inveterate prejudices against each other, and had all their principles and habits as opposite as can be conceived. But, unhappily for the Christian Church, the same disposition to despise or condemn each other remained amongst them, after they were incorporated in one body, and united under one Head, the Lord Jesus Christ. To counteract this unhallowed temper, and to promote a cordial union amongst all the members of Christ’s mystical body, was the incessant labour of St. Paul. In the whole of the preceding context he insists on this subject, recommending mutual forbearance and affection from the example of Christ, who shewed the same regard both to Jews and Gentiles, both to strong and weak.

In the words before us we see,

  I.      The extent of Christ’s Church—

The ministry of our blessed Lord had respect,

  1.      Primarily, to the Jews—

[Jesus was himself born a Jew; and he submitted to circumcision, which was the initiatory rite whereby the Jews were received into covenant with God. When he entered upon his ministerial office, he addressed himself exclusively to those of the circumcision: when solicited to confer his blessings on a Syro-phenician woman, he refused; saying, that he was “sent only to the lost sheep of the house of Israel;” and that “he could not take the children’s bread and cast it unto dogs:” though, for the encouragement of all future supplicants, of whatever nation or character, he afterwards granted her requestc. When he sent forth his Disciples into all the cities, towns, and villages, he expressly forbade them to enter into any city of the Gentiles or Samaritans. Even after his resurrection, he enjoined his Disciples to make the first overtures of mercy to the Jews, notwithstanding they had so recently imbrued their hands in his blood. And though he gave them a commission to carry his Gospel into all the worldf, they still retained their prejudice respecting the exclusive privileges of the Jews: the people who were scattered abroad on the persecution of Stephen, went every where speaking the word to none but Jews only: and when, after the space of six years, this prejudice was opposed by the miraculous interposition, and incontrovertible attestation, of God himself, the Apostles with difficulty acquiesced, saying, “Then hath God unto the Gentiles also granted repentance unto life.” Even St. Paul himself, who from his first conversion was constituted more especially the minister of the uncircumcision, laboured first to convince the Jews, and turned not to the Gentiles, till the invincible obstinacy of the Jews rendered his further attempts to instruct them altogether hopeless.

In all this the Lord Jesus consulted “the truth of God, and confirmed the promises made to the fathers;” which, though they comprehended all the spiritual seed of Abraham, had doubtless respect to those in the first place who should also be found among his lineal descendants.]

  2.      Ultimately, to the Gentiles also—

[In the very promises made to Abraham, the Gentile nations were expressly included. But, to confirm this truth, St. Paul brings passages out of all the different parts of the Old Testament, “the law of Moses, the prophets, and the Psalms,” to prove his point. It is needless to enter into a minute examination of all the passages adduced, since the authority of an inspired Apostle is proof sufficient that they all relate to the point in hand. In the first passage, David speaks in the person of the Messiah; and declares, that, in consequence of the subjugation of his enemies, he will promote the Father’s glory among all the nations of the world. In the next, Moses exhorts the Gentiles, when made partakers of all the blessings of redemption, to unite with the Jews in celebrating the event with holy joy. The third passage, which is selected from the Psalms, is of similar import with the foregoingp. And the last, which is more express and pertinent than any of the former, is a prophecy that the Gentiles shall trust in and obey Him, who was, as God, “the root;” and, as man, “the offspring,” of David and of Jesse.

These testimonies unequivocally prove, that, however Jesus, for the accomplishing of the promises, ministered to the circumcision chiefly, yet he did not confine his regards to them, but ordained that all, of whatever nation, should equally be admitted to his covenant, and be made partakers of his salvation.]

The Apostle’s main point respecting the extent of the Church being proved, we would call your attention to what he incidentally mentions; namely,

  II.      The duty of all its members—

To whomsoever our Lord communicated his salvation, it was his invariable purpose that they who partook of it should “glorify God for his mercy.” The manner in which this is to be done, may be gathered from the passages that are cited. The duty of every member of Christ’s Church is,

  1.      To submit to him—

[Christ is “risen to reign over the Gentiles.” Now where there is government, there must be subjection: and consequently all who would belong to Christ must “take his yoke upon them.” Their submission too must be willing and unreserved: they must say, like Paul at his conversion, “Lord, what wilt thou have me to do?” If we retain in any thing a will contrary to his will, and a practice contrary to his commands, we are rebels and enemies: and if we say respecting him, “I will not have this man to reign over me,” he will ere long say respecting us, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.”]

  2.      To trust in him—

[Christ comes, not only as a Lord, but as a Saviour; through whom we are to find deliverance from the wrath to come. Now it is said, that “in him shall the Gentiles trust.” Our duty towards him is, to believe that he is equal to the task which he has undertaken; that in him there is a fulness of wisdom to instruct the ignorant, of righteousness to justify the guilty, and of grace to sanctify the polluted. We should entertain no conceit of our own sufficiency, nor any doubts of his. We should renounce every kind and degree of self-confidence, and repose all our trust in him alone. Whatever be our character, this is our duty: the learned must look to him for guidance, as much as the most illiterate: the moral must look for acceptance through his righteousness, as much as the most immoral: the strong must depend entirely on his arm, as much as the weakest person in the universe. There is one mode in which all recline upon their bed for the rest of their bodies; and this is the mode which all must adopt in reference to Christ, in order that they may find rest unto their souls.]

  3.      Rejoice in him—

[To “rejoice in the Lord always” is not merely permitted, as a privilege, but commanded, as a duty. We dishonour him when we do not rejoice in him: we evidently shew that we have a low apprehension of his excellency, and of the benefits which he confers. What they are doing in the Church above, that we should be doing in the Church below. Our obligations are the same, and so should also our occupations be. Are the glorified saints incessantly admiring and adoring him who is the Author of all their happiness? We also should ever be contemplating the incomprehensible wonders of his lovez, and “rejoicing in him with joy unspeakable and glorified.” Let not religion be viewed as a system of restraints, but as a fountain of joys; for “all her ways are ways of pleasantness and peace.” The effect of it on all who embraced it in the first ages was, to fill the soul with joy: and such will be its effect on us, if we do not by sin and unbelief provoke the Saviour to hide his face from us.]

  4.      Walk in his steps—

[This is the particular scope of the text; the intent for which all these quotations are introduced. Our blessed Saviour has shewn a gracious and merciful regard for all the human race: nor has he permitted any diversity in their habits or conduct to exclude them from his kingdom, provided they repent and obey his Gospel. Now our hearts should be enlarged after his example. We should not suffer little circumstantial differences to alienate us from each other. While we claim a right to follow our own judgment, we should cheerfully concede the same liberty to others. A difference of conduct may be proper for different persons, or for the same persons under different circumstances. This is evident from Paul refusing to suffer Titus to receive circumcision, when he had already administered that rite to Timothy; as also from his performing at Jerusalem the vows of a Nazarite, after he had for twenty years renounced the authority of the ceremonial law. It is therefore by no means necessary that we all conform precisely to the same rule in indifferent matters: but it is necessary that we cultivate charity, and maintain “the unity of the Spirit in the bond of peace.” If we be not perfectly agreed in sentiment respecting things that are non-essential, we must at least agree in this, to leave every one to the exercise of his own judgment: the weak must not judge the strong, nor the strong despise the weak, but all follow after “the things which make for peace, and things wherewith one may edify anotherd.”]

MDCCCCXXII

THE HOLY GHOST THE AUTHOR OF HOPE

  Rom. 15:13.

Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

CHRISTIANS, even in the purest ages of the Church, have been too ready to indulge a spirit of bigotry and contention. The Jewish and Gentile converts in every place were much addicted to it. St. Paul, studious to counteract it in those at Rome, shews that Christ, though a minister of the circumcision, intended to incorporate the Gentiles into his Church; and prays for both parties, that, as the means of restoring union among themselves, they might be endued with more grace. His words shew us,

  I.      The privileges of true Christians—

The world forms a very false estimate of the Christian’s portion; and Christians themselves too often live below their privileges. It is their privilege to be be filled,

  1.      With lively joy—

[No one in the world has so much cause for joy as they — — — The man healed by Peter and John fitly, though imperfectly, represents their state — — — Nor is their joy like that of sinners, which soon expires in spleen and melancholy. They may “rejoice evermore,” and without ceasing.]

  2.      With abiding peace—

[It would be thought by many that “peace” should have preceded “joy”; but the experience of God’s people accords exactly with the Scriptures. Being freed from the torment of a guilty conscience, they have peace with Godc. Christ has both purchased for them, and bequeathed to them, his peace, which passeth all understanding. Their “peace may well be as a river, since their righteousness is as the waves of the seae.”]

  3.      With assured hope—

[This is the fruit, rather than the root, of peace and joy. They have the promise and oath of God on their side, and have already received in their souls an earnest of their inheritanceg. Well therefore may they enjoy a confident expectation of the promised land. All indeed are not sufficiently studious to “walk thus in the light:” but, what the Apostle prayed for on the behalf of all, it is the privilege of all to possess.]

The Apostle further directs us,

  II.      How we may attain the enjoyment of them—

In this short and comprehensive prayer we are taught to seek them,

  1.      From God as the fountain—

[God in himself is “a consuming fire:” but in Christ he is the “God of hope” and the source of all good. It is he who provided for us the Saviour, and accepted him in our behalf; and has promised to cast out none who come to him in his Son’s name. In vain will be the use of other means, if we apply not to him in prayer. But nothing is too great for God to give to the believing suppliant.]

  2.      By faith as the means—

[God has “treasured up a fulness for us in Christ Jesus;” and out of it we receive by faith according to the full extent of our necessities. By faith we resemble an infant at the mother’s breast — — — However favoured we are, we can receive nothing but by the exercise of faith; but “in believing we shall be filled with joy and peace.” It is faith that enables us to realize invisible things, and, by discovering Christ to the soul, “to rejoice in him with joy unspeakable and glorified;” and, by experiencing this joy of faith, our hope is augmented and confirmed.]

  3.      Through the Holy Ghost as the agent—

[There is no power less than his that will produce these things. The whole work of grace is, not by might nor by power, but by God’s Spirit. He will afford us clear discoveries of the heavenly glory. He will witness to us our adoption, and seal us with God’s image. And thus while he forms us to a meetness for heaven, he gives us also a foretaste of it in our hearts.]

  INFER—

  1.      How much happier is the Christian than others even in this world! — — —

  2.      How happy will the Christian be when he shall receive these communications from the Deity, not through the narrow and obstructed channel of faith, but immediately at the fountain head! — — —

  3.      How deservedly will they be left destitute of this happiness hereafter, who now give the pleasures of sin their decided preference! — — —

MDCCCCXXIII

MINISTERING TO THE GENTILES, A GOOD WORK

  Rom. 15:15, 16.

[The] grace [that] is given to me of God, that I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

THE calling of the Gentiles was, with the Apostle Paul, a very favourite subject of contemplation: and no wonder: for he had been appointed of God to be the minister of the Gentiles: and, in proportion as the prejudices of the Jews were hostile to their conversion, there was need of more abundant zeal in him who was ordained to promote it.

In the chapter before us he speaks very strongly on this subject. He affirms, indeed, that Jesus Christ was, in the first instance, “a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:” but that a further end of his mission was, “that the Gentiles also should glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, O ye Gentiles; and laud him, all ye people. And again Esaias saith, There shall be a root of Jesse; and He that shall rise to reign over the Gentiles, in him shall the Gentiles trust.”

On this subject the Apostle wrote most explicitly to the Church at Rome, which consisted chiefly of Gentile converts. With the Jews he was more reserved upon it, because of the inveteracy of their prejudices, which he did not wish unnecessarily to excite; though, when occasion required, he was as firm in maintaining it with them, as with the Gentiles themselves. But to the Church at Rome, which consisted chiefly of Gentiles, he wrote more boldly, “because of the grace given to him of God, to be in a more especial manner the minister of Christ to them.”

In discoursing on the Apostle’s words, we shall open to you,

  I.      The office committed to him—

He was appointed in a more peculiar manner “the minister of the Gentiles.” To this he was ordained at his first conversionc; and he accounted this as a very singular honour, for which he was most highly indebted to the grace of God. In the execution of this office he acted,

  1.      As a Preacher to them—

[“He ministered to them the Gospel of God;” and preached to them a free and full salvation, through the Lord Jesus Christ — — — The Jews in general, indeed, had no idea that such a mercy was designed for the Gentiles: but to the Apostle Paul it was “made known by a special revelation, that the Gentiles were to be fellow-heirs with the Jews, and of the same body, and partakers of God’s promise in Christ by the Gospel.” This, therefore, he proclaimed to them in a most fearless manner; and with such indefatigable industry, that “from Jerusalem and round about unto Illyricum he fully preached the Gospel of Christf.”]

  2.      As a Priest to God—

[It was for priests alone to present any offerings to God. To this office amongst the Jews St. Paul had no right; because he was of the tribe of Benjamin, and not of the tribe of Levi. But amongst the Gentiles he was at full liberty to perform it. They were his offering, even as many as he was instrumental in converting to the faith of Christ. In this light they had been represented by the Prophet Isaiah; who, speaking of the preachers in the latter day, says, “They shall declare my glory among the Gentiles; and they shall bring all your brethren for an offering unto the Lord, even to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord.” Now the offerings under the law were sanctified unto the Lordh; some with water, as the Levites, when they were dedicated to him; and others with oil, as the first-fruits, which were to be presented to the Lord as his exclusive property. In both these views were converts to be consecrated to the Lord; for, under the Gospel, the whole body of believers are a “holy priesthood:” and all of them “are begotten of God by the word of truth, that they may be a kind of first-fruits of his creatures.” But it is “by the Holy Ghost that they are sanctified,” even by his Almighty operation on their souls: “He sanctifies them wholly, in body, soul, and spiritm;” and thus renders them altogether “acceptable to God, by Jesus Christ.”]

But though this office was assigned to Paul in the first instance, yet we hesitate not to affirm,

  II.      The acceptableness of it, by whomsoever executed—

We mean not to say, that any one at this day is to arrogate to himself the apostolic office: that has long since passed away; nor can be revived, without a special revelation from heaven. But preachers to men, and priests to God, we may all be; though some in a more subordinate sense than others.

We may all labour for the conversion of the Gentile world—

[Some of us may engage in that holy work in our own persons: and a nobler or more honourable vocation cannot be exercised on earth. Christians, in general, have by no means such exalted notions of the missionary office as they ought to have. Even those who look up with reverence to stated ministers who superintend one particular charge, are apt to regard a missionary as a sort of vagrant, that occupies a very subordinate office in the Church of God. But the very reverse of this is true. The missionary approximates far more to the apostolic office; and is elevated in honour above the stationary minister, in proportion as his self-denial is greater and his work more arduous. And I cannot but earnestly recommend to those who are educating for the ministry, to consider whether they may not render to God and to the world a more acceptable service, by devoting themselves to that high employment of preaching the Gospel to some portion of the Gentile world — — —

But all of us may labour in this good work, through the instrumentality of others. Persons of either sex, and of every quality, contributed towards the constructing and furnishing of the Tabernacle: the same also concurred in the rebuilding of Jerusalemp. And, in raising the spiritual Jerusalem, too, all may co-operate with effect. St. Paul speaks of “women who laboured with him in the Gospel:” and not unfrequently are they of most extensive service to the Church of God; assisting in a great variety of ways the cause of God, and advancing, in their own line, as much as ministers do in theirs, his kingdom in the world. The contributing, or raising of contributions for the support of missionaries, is an office which they can perform with very superior effect: and if in no other respect they can be useful, there is not one who may not contribute to the success of missions by offering up their prayers to God in their behalf. This is the duty of all, without exception: for our Lord has commanded all to pray, “Thy kingdom come:” and if the people of God were more united and more earnest in presenting this petition to the Lord, there can be no doubt but that God would hasten forward that glorious day, in answer to their prayers.]

And this will be truly “acceptable” to the Lord—

[God smelled a sweet savour, when offerings were presented to him in the days of old. And will he not, when we present to him such offerings as these? Yes: God the Father will accept them: for it is “his Gospel that is preached,” even “the glorious Gospel of the blessed God.” It was He who devised this way of salvation for fallen man, and sent his own Son to effect it, and accepted the sacrifice of his Son in our behalf: and therefore we can have no doubt but that he will be well pleased with having that Gospel ministered to, and embraced by, the Gentile world. And God the Son, too, will be pleased: for it is “His servants that we are,” and it is his kingdom which we labour to establish in the world. And God the Holy Ghost also will most joyfully accept the offering, because it is He who sanctifies it, in every case. It is he who renders our word effectual, and seals it on the souls of men. It is he who makes use of that word to purify them throughout, and to transform them into the Divine image. In a word, it is his work that we perform; or rather, we are mere instruments in his hands: for neither is Paul any thing, nor Apollos any thing; but God is “all in all.”

Shall we not then all, according to our ability, engage in such a work as this? Methinks it is a work which the first archangel in heaven might account it his highest honour to perform. Nor shall any who engage in this work lose his reward: for God has said, that “every man shall receive according to his own labour;” and, that “they who turn many to righteousness, shall shine as the stars for ever and ever.”]

  APPLICATION—

  1.      Remember, in the first place, to offer up yourselves to God—

[This must precede every thing else. Nothing that you can do will be of any value, till this is done. St. Paul, when commending the Macedonians for their unparalleled liberality, mentions it to their honour, that “they first gave their own selves to the Lord.” Thus must all of you “present yourselves as living sacrifices to God,” sanctified throughout by an unction from above, and by the washing of regeneration, and the renewing of the Holy Ghost. This is “your reasonable service;” and most “acceptable will it be to God.” If you do not this, it is in vain that the Gospel is ministered unto you. To effect this, is the scope of all our labours, and the great end also of God’s tender “merciesa.” It is for this end that you have been bought with a price; that you should no longer consider yourselves as at your own disposal; but that you should be His who bought you, and “glorify him with your bodies and your spirits, which are his.”]

  2.      Contribute to the utmost to the offering up of others—

[It is a blessed work wherein to be engaged. If we be successful in one single instance only, it will well repay the labours of a whole life. Who that knows the value of his own soul, must not pant after the salvation of the souls of others? And who, that knows his obligations to God, must not long to serve God in a way so acceptable to his mind, and so conducive to his glory? Let me not, then, call you to this work in vain. If there be any who are by education and by grace fitted for personal exertion in that field of labour, let him, like the Prophet, stand forth, and say, “Here am I: send me.” If it be only in a subordinate manner that you are able to assist in this good cause, still let it be seen that your heart is in it, and your labour according to the full extent of your ability. In your contributions, be liberal after your power: and in whatever way you can be useful, “give yourselves to the work” with cheerfulness, and persevere in it with diligence. Certainly, if ever united exertions were called for, it is now, when God is so evidently prospering the work, and putting honour on those who are engaged in it — — — “Come then, all of you, to the help of the Lord:” and “whatever your hand findeth to do, do it with all your might.”]

MDCCCCXXIV

CHRISTIANS DEBTORS TO THE JEWS

  Rom. 15:26, 27.

It hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

AMONGST all the subjects which occupy the minds of men, there is one, which, though it has as great a claim to our attention as any other, is, as it were by the general consent of the Christian world, kept entirely upon the back ground, and is scarcely ever so much as named;—I mean, our obligations to the Jews. Our blessed Lord has said, that “salvation is of the Jews;” and yet notwithstanding we have received salvation from them, we scarcely ever think of making any return to them, or of bringing them to a participation of the blessings which they have transmitted to us. True indeed, in theory, we trace up all the great truths of Christianity to the writings of the Old Testament, where they were primarily revealed and shadowed forth: but beyond the consideration of Judaism as the foundation of Christianity, and of Christianity as the completion of Judaism, we have in general scarcely a thought upon the subject. We hope that no apology will be deemed necessary for bringing to your view a point, which confessedly is of great importance; and which, if regarded as it ought to be, by those whom I have the honour to address, would soon engage the attention of Christians throughout the land.

In the apostolic age, the converts, whether from amongst Jews or Gentiles, all considered themselves as one great family, of which Christ was the Head. Accordingly, when those of Judæa were brought into circumstances of peculiar distress, partly through persecutions, and partly through the famine that prevailed in the days of Claudius Cæsar, the Christians of other countries, especially of Macedonia and Achaia, gladly contributed for their relief. The pleasure with which they exerted themselves in this labour of love, is twice noticed by the Apostle: “It pleased them of Macedonia and Achaia; it pleased them verily;” that is, they took great delight in this act of kindness. But, whilst the Apostle thus records their benevolence, he acknowledges, that it was no more than the occasion justly demanded: for many of the Jewish Christians had shewn a very ardent zeal in extending to the Gentiles the knowledge of salvation through a crucified Redeemer; and therefore it was but right, that the Gentiles, who had been made partakers of their spiritual things, should impart liberally to their benefactors such a portion of their carnal things as the pressure of the times required: “It pleased them verily; and their debtors they are.”

Now this idea, that the Gentile Christians are debtors to the Jews, is that which we propose more largely to consider: and in the prosecution of it, we shall state,

  I.      Our obligations to the Jews;

  II.      The returns we should make them.

  I.      Our obligations to the Jews—

To the whole nation of the Jews, from the earliest period of their existence, we are greatly indebted. Let us first notice our obligations to the patriarchs. And here we will begin with Abraham, the father of the faithful. With him was made the covenant of grace, that covenant which is at this very moment the one ground of all our hopes. We, especially we Christians, know nothing of uncovenanted mercies. It is in Christ only that we can obtain salvation; in Christ, as our Surety, who has undertaken to discharge our debt, and to make reconciliation for us through the blood of his cross. The covenant of which we speak, was made with Abraham and his seed, particularly with that promised Seed, the Lord Jesus Christ: and it is only as children of Abraham that we have any part in itc. Here then at once the obligations of the whole Christian world to Abraham are manifest to an unknown extent, inasmuch as every individual among them is indebted to him, for that covenant, which is the fountain and foundation of all their hopes.

To Isaac and Jacob also are we very greatly indebted: for they, in conjunction with Abraham, have shewn to us, in a way that has never been surpassed, the nature and operation of saving faith. God promised to Abraham a Seed in whom all the nations of the earth should be blessed. According to all human appearances, the accomplishment of that promise was impossible: but Abraham “hoped against hope,” and “staggered not at the promise through unbelief, but was strong in faith, giving glory to God.” “Go out from thy house and kindred,” says God to him, “and sojourn in a land which I will give thee.” He went instantly, in dependence upon God’s word, “not knowing whither he went.” Go “take thy son Isaac, the promised seed whom I have given thee, and offer him up for a burnt-offering on a mount that I will tell thee of.” He instantly goes to execute the divine command, not doubting but that God will restore his son to life again, even after he should have been offered on the altar, and reduced to ashes. In like manner Isaac and Jacob, the heirs with him of the same promise, sojourned in the land of Canaan, in full expectation, that it should be inherited by their posterity, though as yet they had not a foot of ground in it. They had opportunities enough to return to their own country, if they had chosen it; but they determined rather to be as strangers and pilgrims on the earth all their days; thereby “declaring plainly, that they sought a better country, that is, an heavenly one, and looked for a city that hath foundations, whose builder and maker is God.”

Now here we see what faith is: it is such a practical dependence upon the word of God, as leads us to trust in it without doubting, and to obey it without reserve. It is true, we are not required to go forth from our native country, and to live in a foreign land, as they did; but the same mind must be in us as was in them: like them we must consider ourselves altogether “as pilgrims and sojourners” here, having our hearts fixed entirely on things above, and our lives conformed to the precepts and injunctions of our God. If we had not such bright patterns of holiness before our eyes, we should be ready to think, that lower attainments would suffice; and that some limit might be assigned to the exercise of faith, or to the efforts of obedience: but here we see in men of like passions with ourselves, what a life of faith really is, and what is required of all those who profess themselves the people of the Lord. What an advantage is it to have such patterns before our eyes, and to behold before us the footsteps which will infallibly lead us to everlasting happiness and glory!

From the patriarchs we will proceed to notice the prophets, and our obligations to them. Of these, the first whom we will mention is Moses, that great prophet, like unto whom the Saviour himself was to arise. To him we owe the moral law, even that law which discovers to us the extent of God’s requirements, and consequently the depth of our depravity, and the impossibility of ever being saved by any obedience of our own. It is the knowledge of this law that alone can convince the soul of its lost and undone state without Christ; and it is intended by God as a schoolmaster to bring us unto Christ, that we may be justified by faith. Now we all consider ourselves indebted to those who have instructed us in our youth, especially if they have taught us important things which none other was able to communicate. How then are we all indebted to Moses for this infinitely important knowledge, which we never could have derived from any other source, and without which even the gift of God’s only dear Son to die for us would never have been effectual for its desired ends! Besides, from this law every believer is in structed how to please and serve his God. It is a compendium of all that God requires of us: and, if only we follow that in all things, we are as infallibly sure of pleasing God, and of being rewarded by him at the last, as we are sure that there is a God in heaven. Are we not then greatly indebted to the man who has given us this directory?

But there is another law which we have received from Moses, even the ceremonial law; which though, as given to the Jews, it was an insupportable yoke of bondage, yet, as handed down to us, it is scarcely less profitable than the moral law itself. To the Jews it was a dark and shadowy representation of good things to come: those shadows now are all explained by the Gospel; so that, through the light of the Gospel, all the mysterious rites and ceremonies of the law are presented in a clear, definite, and instructive view, as typifying Christ in all his work and offices: and, whilst it thus derives light from the Gospel, it reflects light back again upon the Gospel itself, and renders that incomparably more clear than it would otherwise be. To illustrate this a little:—A drawing that should represent all the constituent parts of a complicated engine, would not be intelligible without a distinct explanation of them: but with the help of the explanation, it would be clear enough. On the other hand, the explanation itself would not be clear, if it had not the drawing to illustrate it. So it is with the Law as explained by the Gospel: it does indeed receive in the first instance all its light from the Gospel; but afterwards it presents such an elucidation of Gospel truths, as conveys them with astonishing beauty and force to the mind. Take, for instance, the scape-goat. You are told in the Gospel, that “the blood of Jesus Christ cleanseth from all sin;” and that “all who believe are justified from all things:” but behold the high-priest slaying one goat, and sprinkling its blood upon the mercy-seat within the vail; and then laying both his hands upon the head of the live goat, and confessing over him all the iniquities of the children of Israel, and then sending him away into the wilderness never more to be seen by man: who that contemplates this, and realizes in his mind the transaction, does not see the actual transfer of his sins to Christ, and the everlasting removal of them from his own soul? I say then, that for the ceremonial, no less than the moral law, we are greatly indebted to this faithful servant of our God.

Let us turn from him to the prophets at large, comprehending the whole collective body of them: what a chain of prophecy have they given us! what an accumulation of particulars, so as to render it impossible for any one who candidly compares the predictions with the events, to entertain a doubt, but that Jesus is the Christ! And let it be remembered, that they all suffered much at the hands of their fellow-creatures for their fidelity to God: and, at the time that they were delivering their prophecies, they knew that it was not for their own benefit, or the benefit of the existing generation, that they were testifying of these things, but for the instruction and benefit of generations yet unborn, even of us, to whom the Gospel is now fully revealed. Do we owe them no gratitude for these self-denying labours? But, in order to appreciate more justly our obligations to them, let us suppose for a moment, that none of them had recorded the things revealed unto them, and that all their predictions had been forgotten: what would now have been the state of our minds in relation to the Saviour? With what doubts and fears should we have been agitated, and how uncertain should we have been at this hour, whether Christianity were not altogether “a cunningly-devised fable!” Do not let us forget, that the assurance which we enjoy respecting the truth of our holy religion, is altogether derived from them: for though the miracles of our Lord were a convincing evidence of his Messiahship to those who saw them, yet to us at this remote period the completion of prophecy is a far surer and firmer ground of confidence: and therefore to those who gave us such a minute and connected series of prophecies we ought to feel the greatest obligations.

There is however one prophet in particular whose name we cannot possibly pass over in silence;—I mean, the Prophet David. He has committed to writing all the secret workings of his heart, under all the diversified conditions into which he was brought, and has given to the Church this invaluable record, that all future saints, into whatever situation they might be brought, might be comforted and edified by his example. Where is there a child of God in the whole universe that does not account the Psalms of David his richest treasure? Who does not read them, and meditate upon them, and find them as marrow and fatness to his soul? Who that has any true religion in his soul, does not find the Psalms the means of his communication with heaven; the ladder, by which he daily, and as it were hourly, ascends to God? Is this no benefit? or is the conferring of it no ground of obligation? Verily the man to whom the name of David is not dear, evinces, that he has no taste for heavenly things, no just discernment of what is truly excellent.

It will of course be expected, that we should not overlook the Apostles, those faithful instructors in the whole counsel of God, and those bright examples of all holy obedience. What did not they endure, that they might carry the Gospel to the Gentiles? How did they go throughout all the known world, in labours most abundant, and in deaths oft, “not counting their lives dear unto them, so that they might but fulfil the ministry which they had received of the Lord Jesus, and testify the Gospel of the grace of God!” How many millions are now blessing God for them in heaven! How many too are daily adoring God for them on earth, for all the light of their instructions, and all the benefit of their examples! If those who have extended the blessings of civilization, of liberty, and of science, are called benefactors, what name shall we find whereby to testify our gratitude to the Apostles, for all the light, and peace, and joy, and holiness, which through their instrumentality we possess.

We will content ourselves however with this brief mention of them, that we may fix our attention on Him to whom infinitely above all we are indebted,—the Lord Jesus Christ. He also was a Jew, “of the seed of David as pertaining to the flesh,” though in his divine nature he was “over all, God blessed for ever.” Where shall we begin to speak of the obligations which we owe to him? or, having begun, where shall we make an end? He did not merely engage in the covenant of grace as a party, like Abraham, but was the very Mediator and Surety of the covenant, who confirmed and ratified it with his own blood, and undertook, both on the part of God and man, that all the conditions of it should be fulfilled. He did not, like the prophets, merely utter predictions that should be afterwards accomplished, but actually accomplished in his own person all that had been predicted, and fulfilled every iota of what they had said should come to pass. Nor did he, like the Apostles, merely preach salvation to us, though at the expense of his own life; but he actually wrought out salvation for us, bearing our sins in his own body on the tree; and “becoming a curse for us,” that we might be delivered from the curse of the broken law, and the wrath of an offended God. Nay more; after having wrought out an everlasting righteousness for us by his own obedience unto death, he has for nearly eighteen hundred years been incessantly occupied in securing to us the blessings of redemption by the efficacy of his all-prevailing intercession, and by the all-sufficient operations of his grace. He is at this very moment the Head of the whole mystical body, the Church; and is the source of life and strength to all his members. There is not amongst all the saints upon earth one holy desire, one good counsel, or one just thought, which does not proceed from him as its true and proper source: whatever any man possesses, he has received it out of the inexhaustible fulness of Jesus Christ: so that neither on earth nor in heaven is there one who can arrogate any glory to himself: it all belongs to that blessed Saviour, “who liveth in us:” and to all eternity our song must be, “Not unto us, not unto us, but unto thy name be the praise:” “To Him that loved us, and washed us from our sins in his own blood, and made us kings and priests unto God and our Father, to him be glory and dominion for ever and ever.” Say now, brethren, whether, or not, ye are indebted to our ever adorable Emmanuel; and whether, if you neglect to praise him, the very stones will not cry out against you?

We hope by this time that the body of evidence which has been adduced has sufficiently established our obligations to the Jews, and has prepared us with some measure of sincerity to inquire into,

  II.      The returns we should make to them—

It is something more than mere acknowledgments that we are called to make: our duty towards them may be comprised under two particulars: first, We should endeavour to secure for ourselves that salvation which the Jews of former ages have handed down to us: and next, We should endeavour by all possible means to make the Jews of this and future ages partakers of the same.

  1.      We should endeavour to secure for ourselves that salvation which the Jews of former ages have handed down to us—

I would ask, Can it be conceived, that we are at liberty to neglect a salvation, which has been purchased for us at so great a price, and has been proclaimed to us in such a variety of ways? Have not all those who in successive ages have laboured for us, a right to expect from us some fruit of their labours? Hear the appeal which God himself makes to us respecting this matter: “O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?” Here is the very case in point. There is not any thing which we could possibly have desired, either for our conviction or encouragement, which God has not done; yea, he has far exceeded any thing we could have desired, or even thought. And is all this kindness to be requited with neglect? No: the Apostle justly says, “How shall ye escape, if ye neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him!” “If so many things had not been done for us, we had not, comparatively, had sin: but now we have no cloak for our sin:” and all who have sought our welfare, whether patriarchs, or prophets, or Apostles, yea and our Lord Jesus Christ himself, will be swift witnesses against us, if we suffer all their labour to be in vain. All that they have done for us, “if it be not unto us a savour of life unto life, will be a savour of death unto death.” The first return then which we are bound to make to God, and to all who, as his instruments, have sought our welfare, is, to give up ourselves wholly and unfeignedly to the Lord: and it is remarkable that the Apostle Paul, expressly referring to the collection made at Corinth on the very occasion mentioned in our text, says, “To their power, (I bear record,) yea and beyond their power, they were willing of themselves; praying us with much entreaty, that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their ownselves to the Lord.” This then must have the precedence of all. Whatever returns we may make either to God or man for the benefits we have received from the Jews, they are all nothing without this: we must “FIRST give our ownselves to the Lord.” “I beseech you then, brethren, by the mercies of God, that ye present your bodies and souls a living sacrifice, holy and acceptable unto God, which is your reasonable service.” I would, in the name of the Most High God, lay claim to every soul here present, and say, “Ye are not your own; ye are bought with a price: therefore glorify God with your bodies and your spirits, which are hism.” We call upon you, not to perform a work of supererogation, but to pay a debt: for God’s debtors ye are; and this debt must be paid to him at the peril of your souls.

  2.      In the next place, having secured this salvation for ourselves, we should endeavour to make the Jews of this and future ages partakers of the same—

It may be thought, perhaps, that though we are debtors to the Jews of former ages, we owe nothing to those of this generation. But we would beg leave to state a case, which we apprehend will place this matter in its true point of view. Let us suppose, that a man of vast opulence had disinherited his own children on account of their misconduct towards him, and had bequeathed his whole possessions to us. Let us further suppose, that, after his descendants to the third or fourth generation had suffered all the most lamentable effects of his displeasure, it were in our power to benefit them, without at all injuring ourselves; yea, and perhaps to elevate them to their former rank and happiness, without the smallest diminution of our own property; should we not think that it was our duty to help them? Would not the very consideration of our having, without any merit or service on our part, come to the possession of their inheritance, give them some claim upon our compassion; so far at least as to benefit them, if we could do it without any loss to ourselves? Here then is the very case: “They were broken off from their own olive-tree, that we might be graffed in:” and it is “of the root and fatness of their olive-tree that we are partaking” from day to dayo: and, as we may by God’s help be instrumental to the “graffing them again upon their own olive-tree,” it is our bounden duty to do it, more especially as it is God’s avowed purpose, that “they shall be graffed in,” as soon as ever they repent them of their former sins, and look with sorrow on the Messiah, whom they have pierced. In this respect we may regard the Jews of this generation as the representatives of those of former ages, and discharge to them the debt which can no otherwise be paid to our original benefactors. If, notwithstanding their present degraded state, they are still “beloved by God for their fathers’ sakes,” much more should a regard for their fathers cause them to be beloved by us.

But if this illustration be not sufficient to convince us, then we will come to an express command of God, which cannot fail to carry conviction to every heart. It will be recollected by all who have paid any attention to the New Testament, that, in the 11th chapter to the Romans, it is said, that “through the fall of the Jews salvation is come unto the Gentiles;”—that “the fall of the Jews is the riches of the world, and the diminishing of the Jews the riches of the Gentilesq;”—and, finally, that “the casting away of the Jews is the reconciling of the world.” But is this blessing which we inherit through them, to be engrossed by us, and no endeavour to be made on our part for their restoration to the Divine favour? No: if is committed to us as a sacred deposit, to be improved for their good: (I repeat these words; It is a sacred deposit, to be improved for their good:) it is delivered to us, not as proprietors, to use it as we please, but as stewards, to use it for the express purpose that our Lord and Master has enjoined: and this avowed purpose is, that by every means in our power we should bring the poor outcast Jews to the renewed enjoyment of their paternal inheritance: nor should we ever see a Jew without saying in our hearts, There is a man whose inheritance I possess, and to whom I am very deeply in debt. Let us hear the express declaration of God respecting it: “As ye in times past have not believed God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they also may obtain mercy.” Here let it be clearly seen, that the very end for which this mercy is committed unto us is, “that through our mercy they also may obtain mercy:” and if we do not improve, for the restoration of God’s ancient people, the light and knowledge, the means and privileges, which we enjoy, we are unfaithful stewards. Were we speaking of a steward, who had alienated to his own use the property which we had entrusted to him for the benefit of others, we should find no terms too severe, not even those of thief and robber, whereby to characterize his conduct. We are unwilling to use such terms in reference to the Christian world, who have so long neglected their Jewish brethren; for we are persuaded, that this neglect has proceeded from ignorance and inattention to the subject, rather than from any wilful dereliction of the trust committed to them: but we must say, that, if the Jews continue to be neglected by us as they have been, we shall contract a fearful responsibility before God.

There is an idea, which is often suggested in order to excuse our supineness, namely, that they are so blind and hardened, that it is in vain to attempt their conversion. But whose fault is it that they are so blind and hardened? Is it not ours? If Christians had universally displayed in their life and conversation the superior excellence of their religion, is there not reason to think, that the Jews might by this time have been led to view it in a more favourable light? Is there not also reason to apprehend, that they have been confirmed in their prejudices against Christianity by the misconduct of its professors? What wonder is it that they are ignorant of Christianity, when the professors of it now for so many hundred years have made no efforts to enlighten them with respect to it? I say again, The fault is ours. If Christians had universally laboured for their salvation, as their forefathers did for ours, would there have been no converts from among them? Would none of them have been stirred up to make inquiry into the evidences of our religion, and to seek its blessings? But be it so, They are blind and obdurate. And what were we, when in our Gentile state? yea, what should we at this very instant have been, if their fathers had done no more for us, than we have for them? But the same grace that has wrought in us, can work in them; and the same divine power that converted myriads of their forefathers, can work effectually in the hearts of men in the present day: the power that first “commanded the light to shine out of darkness, can shine into the hearts of the very darkest among them; to give them the light of the knowledge of the glory of God in the face of Jesus Christ.”

By some it will be said, The time is not come. But who is authorized to say that the time is not come? We have rather reason to hope, that the time is come, or at least is near at hand: for there is confessedly at this present moment a greater zeal among Christians for the conversion of the Gentile world, and for the dissemination of God’s word throughout the habitable globe, than has been at any other period since the apostolic age: and this gives reason to hope, not only that God is about to do great things among the Gentiles, but that he is about to visit the Jews also: for as, on the one hand, “blindness in part is happened to Israel until the fulness of the Gentiles be come in,” that is, till the period for the fuller diffusion of divine light among the Gentiles be arrived; so, on the other hand, it is the fulness of the Jews, or the general conversion of them to Christianity, that is to be the riches of the Gentile world: according as it is written, “If the fall of them be the riches of the world, and the fall of them the riches of the Gentiles, how much more their fulness?” Here is a fulness of the Jews, as well as a fulness of the Gentiles: and each is to be subservient to the completion of the other. In neither case is it to be understood as the completion of the work of divine grace among them; but in both cases it relates to the commencement of that period when the work shall be completed. The diminution of the Jews was progressive; and so we trust will be the bringing in of the complement both of Jews and Gentiles. Indeed so far is it from being true that the whole Gentile world must be converted before the work of conversion shall begin among the Jews, that, as appears from the passage just referred to, the Jews in their converted state will be eminently instrumental in converting the Gentile world: and the circumstance of their dispersion through the world, and their knowledge of the languages of the countries where they dwell, peculiarly fits them for communicating to the Gentiles the light of divine truth, the very moment that they themselves receive it. We trust therefore that the very exertions which are now making for the Gentiles, have a favourable aspect on the Jews also. But there is at this time among the Jews themselves, and especially on the continent, a considerable expectation of their Messiah: nor is it an ill omen, that the Christian world have begun to pay some attention to them, and to use means for their restoration to the Divine favour. We lay not any great stress upon the success of past endeavours; though that is by no means contemptible, considering what difficulties there have been to contend with; but we say, that, whether the time for their full conversion be come, or not, the time for exertion on our part is always come: the time for us to pay our debts is always at hand: and therefore, without presuming to judge of secrets which God has reserved in his own bosom, we call on all to discharge to that benighted people their debt of love.

Is it asked, What shall we do? we feel that we are their debtors; but we know not how to discharge our debts? I answer, What their fathers did for us, that is the thing which we should do for them. St. Paul said, “I am a debtor both to the Jews and to the Greeks:” and how did he discharge his debt? He gave himself up altogether to the work of his ministry among the Gentiles; and counted not his life dear unto him, so that he might but fulfil it to their greatest advantage. He indeed had a particular call to the ministry, which does not extend to us: but we in our private capacity should be as strenuous for the welfare of our fellow-creatures, as he was in this official character as an Apostle: our modes of manifesting our regard for them will of course differ from his: but as far as our respective situations and characters will admit, we should exert ourselves to make known to them that Saviour, whom they have rejected and despised. It was not every Jew that preached to the Gentiles; nor is it every Christian that is to preach to the Jews: but in conversation with them we may do much good, and in putting into their hands the New Testament, or other useful books; and particularly in earnestly praying to God for them, we may bring down his blessing upon them. Besides, many united together for that end may effect incomparably more than the same number could in their separate and individual state. By encouraging therefore the Society that has been formed for the advancement of their welfare, we, though but small contributors ourselves, may be instrumental to the accomplishing of much good amongst them. The translating of the New Testament into pure Biblical Hebrew, and circulating that throughout all the world, is a work which we in particular, as patrons of learning and religion, shall do well to encourage. Were nothing more than the assisting of the Jews under some temporal calamity the object of this discourse, we should feel that we were warranted in calling upon you, not to be liberal, but to be just; not to present gifts, but to pay your debts, to that much neglected people: for “if we have been made partakers of their spiritual things, our duty is to minister unto them in carnal things.” But we stand on far higher ground than the Apostle, and prefer a higher claim. It is the souls of the Jews which we would commend to your care, and their eternal welfare which we would urge you to promote: and in this view all our claims upon you as debtors come with ten-fold weight. Alas! we are greatly and shamefully in arrears; but in proportion to our past neglect should be our future exertions: and, as we know not how little time may be allotted us for fulfilling our duties to them, “whatever our hand findeth to do, we should do it with our might.”

For the sake of those who may wish for a short compendious view of the subject, the following SKELETON is annexed.

Rom. 15:26, 27.

CHRISTIANITY a religion of love—exemplified on the day of Pentecost, and here—

But this exercise of love was a debt:—“their debtors they are.”

  I.      Our obligations to the Jews;

  II.      The return we should make them.

  I.      Our obligations to the Jews—

These Christians were Greeks, of a different nation from the Jews—

Yet were they debtors to the Jews; as we also are,

  1.      To the Patriarchs—

[Abraham—for the covenant of grace—and for a display of faith—

Isaac and Jacob—for illustrating a life of faith—]

  2.      To the Prophets—

  [Moses—for the law

  {

  1. Moral{a schoolmaster—

     a rule—

  2. Ceremonial—Scape-goat—This, as a complicated drawing, both receives light from the Gospel, and reflects light on it—

All the prophets—for a chain of prophecy—

David—for records of his experience—Ladder—]

  3.      To the Apostles—

[For so full an account of Christ—

For their zeal, in risking life for us—

For their example—of highest virtues—]

  4.      To the Lord Jesus Christ—

[He did not,

{

like Abraham, merely engage as a party in the covenant, but ratified it with his blood—

like the prophets, utter predictions; but fulfilled them—

like the Apostles, merely preach salvation; but obtained it for us—

He secures to us also by his life, what he procured for us by his death—

Who can tell the height and depth of his love?]

  II.      The return we should make them—

  1.      Endeavour to secure the salvation which the Jews of former ages have handed down to us—

[It would requite them ill to neglect it—

And would greatly aggravate our guilt—

The heathen are sinless in comparison—

“How shall we escape if, &c.?” Heb. 2:3—

Our duty then is,

To trust in Christ—

To follow the counsels and example

{

of Patriarchs—

of Prophets—

of Apostles—]

  2.      Endeavour to make the Jews of this and future ages partakers of the blessings which we derive from their fathers—

[If they are beloved of God for the fathers’ sake, much more should they be by us; Rom. 11:28.

OBJ.—We owe nothing to them—

ANS.—We do, as the bereaved children of our blessed Benefactor.

QUERY—How are we to do it?

ANS.—As their fathers did for us: Use all active self-denying exertions—

OBJ.—‘Tis in vain—they are hardened.

ANS.—Whose fault is that?—Ours—

Had we done for them as their fathers did for us, would it have been so?

Have we not rather been a stumbling-block?

OBJ.—The time is not come in their way—

ANS.—Who is authorized to say so?

We affirm that it is come—

  1.      God is awakening an attention to the world—in Bible Societies—Mission Societies, ’c.

  2.      He has stirred up attention to the Jews—

  3.      He has excited an expectation of the Messiah, here and on the Continent—

  4.      He has given success already—

Some pious—and studious, preparing—

Success great, considering the efforts—

Ergo, it is come.

Rom. 11:25, misunderstood. See ver. 12.

But if it were not come, our duty is the same—

Rom. 11:30, 31, proves us unjust stewards if we do not—

We call you then, not to be generous but just—Pay your debts—

If we called on you for temporal relief only, we should say so—TEXT— “OUR DUTY is to minister to their relief”—

But we stand on higher ground than Paul—

Think what arrears are due—

Let not our importunity, like that of common creditors or claimants, offend—

Let all the means in our power be used—

Do all with holy zeal—“It pleased” twice—

But let us, in the first place, give up our ownselves to the Lord; 2 Cor. 8:5—

Then may we hope for most success, when we can say, “Come, and I will go also;” Zech. 8:21.]

MDCCCCXXV

THE GOSPEL A SOURCE OF BLESSINGS

  Rom. 15:29.

I am sure, that, when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ.

OF all the Apostles, St. Paul was by far the most abundant in labours. In this chapter he mentions the almost incredible pains he had taken in preaching throughout all that extensive region, “from Jerusalem round about unto Illyricum, the Gospel of Christ.” He was now going to Jerusalem, to carry thither the alms he had collected for the relief of the poor saints in Judæa: but as soon as he should have accomplished that object, it was his intention to proceed immediately for Spain, and to visit Rome in his way thither. Of this intention he apprises the Church at Rome. He tells them, in this epistle, that, though he had not been the means of planting a Church among them, he considered himself “a debtor unto them, as well as unto other Gentiles;” and that “he longed exceedingly to see them, that he might impart to them some spiritual gift for the increase and establishment” of their faith and love; and that “he was sure, that, when he should come to them, he should come in the fulness of the blessing of the Gospel of Christ.”

That we may understand what it was that he thus taught them to expect, we shall shew,

  I.      The blessings which the Gospel is intended to impart—

There is a fulness of blessings treasured up for men in Christ Jesus, and communicated to them by the preaching of the Gospel: and, in order to form any just conception of them, we must speak of them, not in the minuteness of detail, but in a large and comprehensive view. We may say of the Gospel then, that it imparts a fulness,

  1.      Of light and liberty—

[It comes to men whilst they are “sitting in darkness and the shadow of death,” and fast bound in the iron yoke of sin. And to them it proclaims “a Saviour, and a great One, who is able and willing to deliver them;” yea, it bids them shake off their chains, and “come forth out of their prison house, and out of darkness.” The operation of the Gospel upon the souls of men may be not improperly illustrated by the deliverance of Peter from his prison. There he was lying bound with two chains, and sleeping, though on the very eve of his expected execution. But God sent an angel to deliver him; and suddenly a light shined into the prison; and Peter was awakened from his sleep: and the chains fell off from his hands; and all the gates that seemed to oppose an insurmountable obstacle to his escape, opened to him of their own accord; so that, to the utter surprise of all his friends, he was brought forth at once to light and liberty. We do not mean to say, that the effect of the Gospel is always thus sudden; but, whether the operation be more or less gradual, this is invariably the issue of it, wherever “it comes in demonstration of the Spirit and of power:” the persons wrought upon by it, “have their eyes opened, and are turned from darkness unto light, and from the power of Satan unto God.” But there is an expression of St. Peter’s that deserves particular attention. He represents men as “called by the Gospel out of darkness into marvellous light.” And marvellous indeed it is. It is such light as not all other books in the universe can impart;—a light proceeding immediately from “the Sun of Righteousness;”—a light that exhibits every thing in its true colours; sin, in all its malignity; human nature, in all its corruption; the world, in all its vanity; yea, and God, as a reconciled God, in all his glory: “it shines into the heart, and gives the light of the knowledge of the glory of God in the face of Jesus Christ.” “The darkness being passed, and the true light shining into the heart,” the soul is “delivered from the bondage of corruption, into the glorious liberty of the children of God.”]

  2.      Of peace and joy—

[The first effect of the Gospel, or rather, of the law as preparing men for the Gospel, is, to alarm the conscience, and to make men sensible of their just desert: but the moment they embrace the promises of the Gospel, their fears are dissipated, and the whole soul is filled “with peace and joy in believing.” This effect cannot be better seen than in the converts on the day of Pentecost. When they assembled in the morning, they were under the influence of every hateful and malignant passion: and, on their first conviction of their guilt, they cried out with great distress of mind, “Men and brethren, what shall we do?” But, as soon as they received the Gospel into their hearts, behold, what an astonishing change was wrought; they were all penetrated with love, and peace and joy, “and ate their meat with gladness, blessing and praising God” with one heart and one soul.

What was intimated before respecting the light imparted by the Gospel, may be said also of the peace and joy which it communicates: they are truly “marvellous;” the peace is a peace that passeth all understanding,” and the “joy is unspeakable and glorified.” The natural man has no conception either of the one or of the other: they are such as never were, nor ever can be, derived from any other source. Some little idea of them may be formed from the exalted language in which they are depicted by the prophets. The heavens and the earth, even universal nature, are called upon to sing and shout for joy on account of that glorious redemption revealed in the Gospel: and this is but a faint expression of that felicity which is the assured portion of all that believei.

  3.      Of growth and stability—

[The Gospel does not merely beget souls to God, but fosters and nourishes them to their latest hour; so that they progressively advance, from “babes to young men, and fathers,” in the Christian Church. Under its influence they “proceed from strength to strength, till in due time they appear before their God in Zion.” Wonderful beyond all conception are the truths which it reveals to their minds; reveals, I mean, as far as they have a capacity to comprehend them. What astonishing views does it exhibit of the fulness, the excellency, the glory of Christ, and the sufficiency of the work wrought out by him! What discoveries does it give of the Divine perfections, as harmonizing and glorified in the work of redemption;—of the Divine counsels also, as planning every thing respecting it, and as infallibly accomplished in the salvation of God’s elect! What views does it afford them of the Lord Jesus Christ, as having undertaken to justify his people by his blood, to sanctify them by his Spirit, and to “keep them by his own power through faith unto everlasting salvation!” These truths, brought home with power to the soul, tend to “establish, strengthen, settle it;” and to create a holy confidence in “Christ, as the Finisher, no less than the Author, of his people’s faith.” It is from such deep and enlarged discoveries as these that they are enabled to say, “If God be for us, who can be against us?” “Who shall separate us from the love of Christ? I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.” Not that they expect the end without the means: they know that they can never attain “salvation but through sanctification of the Spirit and belief of the truth:” they know that “without holiness no man shall see the Lord:” but they know also that the grace of Christ shall be sufficient for them, and that he will “carry on and perfect in them the good work he has begun,” suffering “none to pluck them out of his hands,” nor any to bring them into condemnation.]

From this view of the blessings which the Gospel is intended to impart, we pass on to mark,

  II.      The subserviency of the ministry to the communication of them—

The Apostle felt assured that he should be an instrument to convey these blessings wherever he should go—

God had originally instituted the ministry for this very end—

[Under the law, the priest’s lips were “to keep knowledge,” and to impart it to all who should come to inquire of them: but under the Gospel dispensation there was an order of men appointed to go forth into all the world, and, by themselves or their successors in the ministerial office, to “preach the Gospel to every creature.” This also was the end for which the Holy Spirit, in his miraculous and gracious influences, was given unto men, even to fit them for the discharge of their ministerial functions; or, in other words, “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come, in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.”

St. Paul too knew, by his own blessed experience, that the word, as delivered by him, had in many thousand instances produced this effect. Many Churches had been established by him: yea, in no place whatever had he been left to “run in vain, or labour in vain;” he was assured, therefore, that if ever he should have the happiness of going to Rome, he should see fruits of his labours there, as well as he had done among other nations. The Church of Rome too was already well prepared to receive all his instructions, seeing that already both their faith and their obedience were so eminent as to have attracted the notice and admiration of the whole Christian world. He could have no doubt, therefore, but that in such a soil, the seed which he should sow would spring up abundantly.]

The same assurance also every faithful minister may have—

[God has said, that “if we stand in his counsel, and cause his people to hear his words, we shall be the means of turning them from their evil way, and from the evil of their doings.” True it is, we are not authorized to expect such success as was vouchsafed to the Apostle Paul: but we are assured, that, if “faithful in the discharge of our office,” we shall “not run in vain, or labour in vain.” God has said, “As the rain and the snow come down from heaven, and give bread to the eater and seed to the sower, so shall my word be, which goeth forth out of your mouth: it shall not return to me void; but it shall accomplish that which I please; it shall prosper in the thing whereunto I sent it.” The word is still “the rod of God’s strength,” the wonder-working rod, which, in whose hand soever it may be, shall alike effect the object for which it is sent, whether to the dividing of the Red Sea, or the bringing forth of water from the flinty rock. Still “it is as fire, or as the hammer that breaketh the rock in pieces:” still is it “mighty through God to the pulling down of strong-holds:” “it is sharper than any two-edged sword, and shall pierce even to the dividing asunder of soul and spirit, and the joints and marrow.” What if we be but babes in the delivery of it? God will “ordain strength in the mouth of babes and sucklings,” and will shew, that the Gospel still is, no less than in the apostolic age, “the power of God unto salvation, to every one that believeth.”

And here we will venture to make our appeal to those who hear us, Whether “the handful of corn which we have cast upon the top of these mountains has not grown up?” and, though we cannot say that “the fruit thereof shakes like the woods of Lebanon,” or that converts amongst us “flourish as numerous and as beautiful as the grass of the earth,” yet some we have had as “seals to our ministry;” and, “though poor” in ourselves, we have been the happy instruments of “making some rich;” even richer far, than if we had imparted to them all the wealth of the whole world. We quite mistake, if we suppose that any faithful minister shall be suffered to labour altogether in vain: the success of some may be small in comparison of that of others: but none shall be left wholly without witness; for our blessed Lord has expressly said, “Lo, I am with you alway, even to the end of the world.”]

  May we not OBSERVE from hence—

  1.      What a glorious work is that of the ministry—

[A pious minister, who devotes himself wholly to his blessed work, is like a cloud, pouring down “showers of blessings” wherever he goes. God by his exertions “makes manifest the savour of the knowledge of Christ in every place,” and scatters with a liberal hand “the unsearchable riches of Christ.” O blessed work! what employment in the universe can be compared with it? See it described in the passage cited from Isaiah by the Saviour himself: and though that passage primarily relates to him, we may apply it with perfect propriety to all who go forth in his name: and, like him, we may justly say, “This day is this Scripture fulfilled in your ears.” O that all who bear this sacred character, or look forward to the assumption of it, might have a becoming sense of the dignity of their office, and live only for the profitable discharge of it! and that each in his place and station might be “a tree of life,” from which multitudes may gather fruit unto life eternal!]

  2.      What enemies to themselves are they who will not attend the ordinances of the Gospel!—

[If Paul himself should “come hither in the fulness of the blessing of the Gospel of Christ,” what would they be benefited, who would not come within the sound of his voice? The pool of Bethesda was endued with all its healing virtues in vain, to those who would not come and wait for the moving of the waters: nor can they be nourished by all the rich provisions of the Gospel, who will not accept the invitation to the feast. O brethren, do not be making foolish excuses: for God, who knows the state of your hearts, will put the right interpretation on your refusal; and consider your answer, not according to the mere letter of it, “I cannot come,” but according to the spirit of it, “I will not come.” To such contemners of God’s mercy the Gospel will prove a curse, rather than a blessing: “to those to whom it is not a savour of life unto life, it will be a savour of death unto death:” and they who, “like Capernaum, have been lifted up to heaven” by the privileges they have enjoyed, “will be cast down the deeper into hell” for their abuse of them. The Lord grant that you may know the day of your visitation, and, “whilst ye have the light, may walk in the light, that ye may be the children of light!”]

  3.      What an awful responsibility attaches to those who hear the Gospel!—

[Surely every one of us should inquire, What blessings have I received from the ministration of the word? What know I of this fulness of light and liberty, of peace and joy, of growth and stability, which the Gospel is sent on purpose to communicate? Brethren, has it “come to you as yet in word only, and not in power and in the Holy Ghost, and in much assurance?” Unhappy people, if this be the case! Have you never read those words of the Apostle, “The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth briers and thorns, is rejected, and is nigh unto cursing; whose end is to be burned?” O fearful curse! O, “who shall dwell with everlasting burnings?” Be persuaded, beloved brethren, to pray mightily to God for his blessing on the word. It would be to no purpose that even “Paul should plant, or Apollos water, unless God himself give the increase.” Look up to God, then, to make the word effectual for your good; and, when you are hearing it, pray to him to apply it with power to your hearts. Before you come up to the ordinances, go to the God of ordinances, and entreat of him to visit you with his salvation: and then say with yourselves, ‘Now I am going to meet my God, who is coming to “bless me with all spiritual blessings in Christ Jesus:” Lord, “I am not straitened in thee; let me not be straitened in my own bowels:” come to me “in all the fulness of the blessing of the Gospel of Christ,” and let me this day be “filled with all the fulness of God.’ ” To this prayer, in reference to every one of you, we most cordially add, “Amen and Amen.”]

MDCCCCXXVI

PRAYER FOR MINISTERS

  Rom. 15:30.

I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me.

LITTLE do men imagine how great is the efficacy of intercession. They seem to think it presumptuous for one man to hope that he shall prevail with God in behalf of another. And doubtless it would be presumptuous, on a supposition that the intercessor conceived he should prevail by any power or goodness of his own. But, when God has enjoined intercession as a duty, and appointed it as a means of bestowing his blessing upon men, it is highly becoming in us to obey his mandate, and to seek his blessing in his appointed way. There is no man who may not he benefited by another in this way. A beggar may bring down blessings on the greatest monarch; and a very child in grace, upon the most eminent saint. St. Paul, conscious of this, frequently requested his brethren to pray for him. In the passage before us, he seems to speak as if his whole welfare depended on the prayers of others; so urgent is he in his request that they would plead in his behalf at the throne of grace. In my remarks upon this request of his, I shall notice,

  I.      Its extreme urgency—

Language can scarcely express greater urgency than is here manifested in the Apostle’s request. Observe,

  1.      The object of his request—

[“Brethren, pray for me.” He was now in peculiar circumstances. He was going up to Jerusalem, to carry to the saints there that relief which he had collected for their necessities. But the Jews there were exceedingly enraged against him, on account of his going to the Gentiles. The very saints themselves also were greatly prejudiced against him on this account: for they could not yet see that the Mosaic law was abolished; and, consequently, could not understand how he should so neglect, and discourage, the observance of it. And from this extreme irritation of all parties against him, he could not but apprehend that his life was in danger, and that his labours for the welfare of mankind would be brought to a close before he had accomplished the projects which he had formed. He therefore says, “Pray for me, that I may be delivered from them that do not believe in Judæa; and that my service, which I have for Jerusalem, may be accepted of the saints, that I may come unto you with joy by the will of God, and may with you be refreshed.” In a word, he desired them to pray for the preservation of his life, the success of his labours, and the extension of his usefulness in the world. Now these are objects for which every minister needs a remembrance in the prayers of his brethren, and which justly call for their most earnest importunity in his behalf.]

  2.      The manner in which he urged it—

[He “besought” them: and to give the greater weight to his entreaty, he enforced it with the most powerful motives that he could possibly suggest. “I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit.” Now what was there which they did not owe to the Lord Jesus Christ, who had come down from heaven for them, and redeemed them to God by his blood? And what anxiety were they not bound to manifest for HIS interests, which are so essentially connected with the labours of his servants, and the prosperity of his Church? For HIS sake, therefore, he entreated them to intercede for them, that HIS work might be carried forward, and HIS name be glorified. “For the love of the Spirit,” also, he desired their prayers. By this expression, I do not understand either their love towards the Holy Spirit, or the Spirit’s love towards them. I understand him, rather, as urging them by the consideration of that love which they professed to feel towards all the members of Christ’s mystical body, which was the common bond of union between them, and which was infused by the Holy Spirit into every soul wherein he dwelt. ‘I understand it as though the Apostle had said, I entreat you by that “fellowship of the Spirit” which ye profess, and which of necessity will manifest itself by love, shew me this greatest possible act of kindness, by interceding for me at the throne of grace.’

But the manner in which he desires them to pray is yet further remarkable, in that it breathes the very same ardour of mind as is expressed in his importunity. He intimates that he himself was extremely urgent in prayer with God for himself: and then he desires their concurrence with him in these his supplications. The term which he makes use of is taken from the contests that were maintained in the Grecian games, where every one put forth his utmost strength in order to obtain the victory. “I beseech you, strive together with me in your prayer to God for me:” be not content with offering a few lukewarm petitions; but wrestle with Almighty God, even as Jacob did, and rest not till you have obtained for me the desired blessings.]

To justify the Apostle in making this request, I will proceed to point out,

  II.      Its reasonableness—

The Apostle, from the first moment of his conversion, had lived only for God and for the souls of men—

[This appears from the history of the Church, and from all the epistles which he wrote: “He counted not his life deal to him, so that he might but finish his course with joy, and fulfil the ministry which he had received of the Lord Jesus, to testify the Gospel of the grace of God.”

Now, though we are far from comparing any minister of the present day with him, yet we must say, that every faithful minister, according to the grace given to him, is like-minded with the Apostle in this particular. Ministers, who feel in any measure the obligations of their ordination vows, give themselves up wholly to their ministry, and wait on it as their one employment through life. They direct all their studies, and all their labours, to this one object. Allured by no hopes, deterred by no fears, discouraged by no difficulties or disappointments, onward they go, accounting the conversion of one soul an ample recompence for all that they can either do, or suffer, for the attainment of it.]

He might well, therefore, claim from them an interest in their prayers—

[Certainly the Apostle’s request was reasonable in this view: and certainly every faithful minister has a right to expect the same favour at the hands of his people. It is the least that they can do for him; and, I may add, it is the greatest thing which one human being can do for another. The minister, in his exertions for his people, exposes himself to all the hostility of an ungodly world: but the people, in praying for him, transact with God alone the business in which they are engaged. For them he can only embrace such opportunities as may be afforded him after much labour, and travail, and danger: whereas they have access to God at all times, and in all places, without any other difficulty than what arises from the deadness and carnality of their own hearts. To refuse him, therefore, this mark of their love, would be base in the extreme.]

But, to enter more fully into it, I must proceed to mark,

  III.      Its importance—

The welfare of the Church, humanly speaking, depended on the preservation of the Apostle’s life: and in like manner does it depend on the continuance and efficiency of every minister’s labours. We would not magnify ourselves, brethren; for it would ill become us to do so: but we may, and must, “magnify our office;” and, in this view, we may be permitted to say, that you yourselves are interested in the welfare of your ministers. If they be truly faithful and laborious, as they ought to be, your welfare is deeply interested in,

  1.      The continuance of their lives—

[Doubtless God can raise up others in the place of those whom he removes. But, humanly speaking, the spiritual prosperity of any people is intimately connected with the continuance of a pious minister amongst them. Who that sees places, where religion once flourished, now left in darkness, and immersed in all the vanities of an ungodly world, must not take up a lamentation over them, and bewail the removal of the candlestick from amongst them! We need only look to the seven Churches of Asia, in confirmation of this melancholy truth. Or perhaps we may come nearer home, and survey it in towns and villages within the sphere of our own observation. In truth, as if the labours of pious ministers were no better than a noxious pestilence, it is the aim of many to place in their room such pastors as shall defeat to the uttermost all the efforts of their lives, and bring back the people to a state of ignorance, carelessness, and indifference. I must say, therefore, that they who have profited by the labours of any minister are deeply interested in his continuance amongst them.]

  2.      The prosperity of their souls—

[A pious minister, if he relapse into a carnal and worldly state, will soon shew it in his ministrations. A neglect of his duties will ensue; and a lukewarmness will pervade all his labours. The people will catch his spirit, and languish together with him, and soon relapse into formality. On the other hand, if his soul flourish, there will be an unction upon his word; and it will go forth with power, and will reach the hearts of multitudes. He will be crying to God in secret, and will bring with him a blessing wherever he goes. Being blessed in his own soul, he will be a blessing to all around him. I say, then, that the people are interested, deeply interested, in the prosperity of his soul. He is a vessel in which the golden oil is treasured up; and from which it passes, in the golden pipes of ordinances, to every lamp. If he be destitute, their light will decay: if he be full, they will burn the brighter, and God will be the more glorified in them.

If, then, the people would enjoy much of God themselves, they should pray for their minister; who, under God, is the medium of communication between God and them.]

  APPLICATION—

And now, methinks, I might well address to you the words of the Apostle in my own behalf—

[For surely, if not circumstanced as he was in relation to bodily dangers, we are all exposed to dangers from our great adversary, who, as a roaring lion, goeth about seeking whom he may devour; and consequently we need, as much as ever the Apostle did, your intercessions with God, that we may be delivered from all the assaults of Satan, and be preserved blameless to the end. Nor can our efforts, how multiplied soever they may be, produce any good effect without God’s special blessing. If ever we be “mutually refreshed” by our intercourse with each other, either in public or private, it must be through the out-pouring of his Spirit upon our souls. I hope, too, that I may say, I have some claim to your good offices in this respect.]

But, waving that part of my subject, I will remind you of your obligations to the Lord Jesus Christ, and to the Holy Spirit—

[Where would you have been, if the Lord Jesus Christ had not come down from heaven to expiate you guilt, and to work out a righteousness for you by his own obedience unto death? Or what would still have been your state, if the Holy Spirit had not opened your eyes, and sealed instruction upon your souls? You would, all, without exception, have been in darkness and the shadow of death, under the guilt of all your sins, and obnoxious to the wrath of an offended God. What spark of love would you have had in your hearts to the Saviour and to the members of his mystical body, if it had not been kindled there by the Holy Spirit? And if your ears had not been opened by that Divine Agent, you would have been as deaf to the motives here urged, as if the Lord Jesus Christ and his Church had no claim upon you whatever. Then I say to you, Be sensible of your obligations to every person in the ever-blessed Trinity; and be ready to shew your gratitude and love, by every exertion in your power for the honour of your God, and for the benefit of his Church and people.]

Above all, I would call upon you to engage in prayer, with all possible earnestness, for your own souls—

[If you ought to “strive,” as if you were wresthng for your life, in behalf of others, what exertions should you not make for yourselves? Be assured, it is not a few lukewarm petitions that God expects from you; nor are such addresses to the Deity at all suited to your state. You are sinners before God: you are exposed to his everlasting displeasure: you have all the powers of darkness leagued together for your destruction. It is but a little time that is allotted to you for the obtaining of mercy, and for working out your salvation: and it is by prayer alone that you can obtain deliverance from your enemies, or strength to fulfil the will of God. You must ask, if you would have; and seek, if you would find; and knock, if you would have the door of mercy opened to you. I entreat you, then, to be in earnest: yea, I beseech you, for the Lord Jesus Christ’s sake, and for your own soul’s sake, to strive with God in prayer: and never to let him go, till you have obtained from him the desired blessing. Plead with him for mercy through the Redeemer’s blood; plead with him for a more abundant effusion of his Spirit upon your souls; plead with him, if he have begun the good work within you, to carry it on, and perfect it to the end. Then shall all these blessings descend upon you, and God be glorified in your everlasting salvation.]

MDCCCCXXVII

PRACTICAL WISDOM RECOMMENDED

  Rom. 16:19, 20.

I would have you wise unto that which is good, and simple concerning evil. And the God of peace shall bruise Satan under your feet shortly.

WHOEVER knows the perverseness of the human mind, must see that it is in vain to hope that any Church under heaven should be long free from the influence of error and contention. What St. Paul said to the elders of Ephesus, when he parted with them at Miletus, must sooner or later be addressed to all who have been long favoured with the ministry of the Gospel, that “grievous wolves will enter in among them, not sparing the flock; and that even of their ownselves will men arise, speaking perverse things, to draw away disciples after them.” The Church at Rome was as free from this spirit as any in the apostolic age. Their faith, and lovec, and obedience, were such as to render them famous through the whole Christian world, insomuch that St. Paul rejoiced greatly on their accounte: yet he judged it necessary to caution them against “those who wished to cause divisions and offences among them.” In prosecution of his purpose he tells them what he wished for in their behalf, namely, that they should be wise unto that which is good, and simple concerning evil.

In discoursing on these words, we shall point out—

  I.      The state of mind we should cultivate—

Nothing is more desirable than to have our minds well regulated in reference to the concerns of religion; since by error in judgment, and indiscretion in conduct, we may do incalculable injury to others, and subject ourselves also to many calamities. We should make it our daily study to be,

  1.      “Wise unto that which is good”—

[It requires no little wisdom to discern in some cases what is good; for good and evil, though totally opposed to each other in matters that are clear and obvious, are sometimes so diversified in their shapes, and so doubtful in their appearances, that they may easily be mistaken for each other. Peter’s concern for the welfare of his Master, had the appearance of friendship, whilst in reality it was a preferring of his Master’s present welfare to the eternal welfare of the whole world; and in that view was reproved by our Lord as a demoniacal suggestion. There is not any error, either in doctrine or in practice, which may not assume the semblance of truth: and to divest it of all its false colourings, requires much calm and dispassionate investigation.

In addition to the close affinity which there may be between points that are essentially different, and the consequent danger of mistaking their true qualities, there is within ourselves a propensity to lean rather to the side of error by reason of the corruption of our own hearts. There is in our fallen nature a bias towards evil, so that, however fairly we may promise in the outset, we cannot go far without feeling a drawing on one side or other from the straight line of perfect rectitude: either passion or interest is apt to creep in, and to give an undue inclination to our judgment: under their influence we take but a partial view of things, or see them in a distorted shape: in a word, we want “a single eye, which alone can cause the body to be full of light.”

But a still further source of error is, that our fellow-creatures are almost universally on the side of error, and, by the countenance which they afford it, render it extremely difficult to be discovered. The spirit of the world is altogether contrary to the Spirit which is of God, so that our minds are blinded by it, and we cannot discern clearly what is of God, and what is not. Besides, “there are many vain-talkers and deceiversi,’ who “lie in wait on purpose to deceive,” and who actually do “by good words and fair speeches deceive the hearts of the simplel,” even so far as to “subvert whole houses.” Against such persons it is extremely difficult to guard: and in order to withstand their influence, we need to have from God himself “a spirit of wisdom and understanding, a spirit of counsel and of might, a spirit of knowledge and of the fear of the Lord, and to be made quick of understanding in the fear of the Lord.”]

  2.      “Simple concerning evil”—

[The word “simple” may be understood either as opposed to a mixture in our principles, or to an offensiveness in our conduct; both of which we should with great diligence avoid.

We must indulge then no evil in ourselves: we should have no sinister ends in view, no selfish dispositions to gratify, no personal interests to promote: there should be no allowed guile within us: we should guard to the uttermost against any mixture of principle: we should hate sin as sin, irrespective of its consequences; and determine through grace to mortify it, whatever carnal advantages such conduct may deprive us of, or whatever pains it may entail upon us.

We must be careful also to give no encouragement to evil in others. In no respect whatever should we encourage sin. We should not only “have no fellowship with the unfruitful works of darkness, but should rather reprove them:” for if we countenance sinners in any of their ways, we “make ourselves partakers of their evil deeds.” This is particularly inculcated in the words before our text. We should “mark those who cause divisions and offences, and should avoid them.” In another place the Apostle says, we should “withdraw ourselves from them, and have no company with them, that they may be ashamedp.” In truth, if we would “mark” the spirit of such persons, we should soon see how erroneous their ways must be: for they shew by their pride and conceit, their boldness and forwardness, and the constant tendency of their exertions to advance either their own interests or the interests of their party, that “they serve not the Lord Jesus Christ, but their own belly.” Thus the uniform endeavour of our lives should be, as our Lord has taught us, to be “wise as serpents, and harmless as doves.”]

That we may the more earnestly cultivate this spirit, let us consider,

  II.      Our encouragement to live in the exercise of it—

The evils against which we would guard you arise in great measure from the agency of Satan—

[It was Satan who “beguiled Eve” in Paradise: and from that time has he been incessantly occupied in deceiving the children of men. The bad are wholly under his influence: he inspired the four hundred prophets of Baal to deceive Ahab to his ruin: and both Judas and Ananias were actuated by him to perpetrate the crimes which they respectively committed. But even good men are also wrought upon by him on some occasions, as has already appeared in the case of Peter, and as is intimated in the cautions given by St. Paul both to the Corinthian and Thessalonian Churches. Satan can easily assume the appearance of an angel of light, and can enable “his ministers to appear as ministers of righteousnesst.” Hence arises a necessity to be always on our guard against his devices.]

But his influence shall soon be destroyed—

[It was foretold in the very first promise, that the “Seed of the woman should bruise the serpent’s head.” And this has been fulfilled by our Lord Jesus Christ, who, even whilst he was yet alive, declared, that, “the prince of this world was judged,” and “cast out;” and who “by death overcame him utterly,” and whilst yet upon the cross “spoiled all the principalities and powers of darkness.” Afterwards, in his resurrection, he completed his triumph over Satan, “leading captivity itself captive.” And as he has thus vanquished him for us, so will he also overcome him in us, enabling us to “resist him till he flees from us,” and finally to “bruise him under our feet.” Soon shall he cease to harass us. We have but a little time more to conflict with him. The victory is assured to us; and his doom is sealed. The time is near at hand, when all the judgments which he seeks to bring on us shall fall upon his own head; and we whom he now labours to devour shall sit in judgment upon him, and, as assessors with the Lord Jesus Christ, shall declare and confirm the sentence that shall be executed upon him to all eternity.]

And this is a great encouragement to us to maintain the conflict in the way before prescribed—

[Were the contest to be of any long duration, we might be discouraged, just as the Israelites in the wilderness were, at the length of the way. But “it is but a little time, and He who shall come, will come, and will not tarry.” Methinks, already has Satan received his death wound, so that we have but to follow up the victory already gained. Already is he, like the five kings of the Amorites when shut up in the cave, doomed to certain death: and soon, like them, shall he be brought forth for execution, and the feet of all the children of Israel be put upon his neck. Yes, he is already a vanquished enemy; and in a little time shall our conflicts be followed with, complete success. Like the redeemed Israelites, we shall see all the enemies that affrighted us, dead upon the sea-shore.]

  APPLICATION—

Are any of you unconscious of the difficulty of stemming the torrent?

[It only shews that you are carried down with the stream. The generality are “wise to do evil, but to do good have no knowledge.” To become the very reverse of this is no easy matter: and if ever you be brought to a truly Christian state, you shall know the difference between floating with the stream and swimming against it.]

Are any of you discouraged by reason of the difficulties which you have to contend with?

[“Encourage yourselves in the Lord your God.” Greater is He that is in you than he that is in the world. He has pledged himself, that “neither angels nor principalities nor powers shall ever separate you from his love;” and “what he hath promised he is able also to perform.” Millions who were once as weak as you have already triumphed over Satan and all his hosts, having “overcome him by the blood of the Lamb.” That same blood shall prevail for you: and ere long shall you also bear the palm of victory, and sing for ever the triumphs of redeeming love.]

MDCCCCXXVIII

VICTORY OVER SATAN

             Rom. 16:20.

The God of peace shall bruise Satan under your feet shortly.

IN order to get forward in our Christian course, we must unite a strenuous exertion of our own powers with an humble dependence on the Divine aid. We cannot work without God; and God will not work without us: but if we look to him for assistance, and yet labour in a diligent and prudent way, he will succour us with his almighty power, and “perfect that which concerneth us.” St. Paul, cautioning the Christians at Rome against those who caused divisions and offences, exhorts them to cultivate that wisdom of the serpent and that harmlessness of the dove, which would serve to counteract their efforts: yet for their final success he directs their eyes to God, through whose co-operation alone they could maintain their integrity, and in whose strength they should eventually overcome. In discoursing on his words, we shall consider,

  I.      The promise which God has here given to the Church—

Satan is an active and powerful adversary to God’s people—

[His exertions are directed against the Church at large, and against every individual member of it. Indefatigable are his exertions in causing dissensions and divisions among the various societies of Christians, embittering them one against another, or sowing discord among themselves. And though these feuds may be considered as arising from the turbulence and pride of men, yet must they also be referred to Satan as their original author; since it is he who instigates the professors of religion, as well as others, to the commission of sin. Much of carnal contention prevailed in the Church of Corinth; and that the Apostle repeatedly ascribes to Satan: he calls the authors of it “his ministers,” and puts the members of that Church on their guard, “lest the serpent, who beguiled Eve through his subtlety, should corrupt them from the simplicity of Christ.” He tells them how ready Satan was to take advantage of them in the matter of the incestuous manc; and in general, whatever evils occur in the Church, he traces them up to Satan’s temptations as their proper source. Nor is there any individual among the Lord’s people, whom that wicked one does not endeavour to harass and destroy. It was he who stirred up David to number the peoplee: it was he who influenced Peter to deny his Lord with oaths and curses: and, who can tell to what straits he would have reduced the Apostle Paul by his buffetings, if that holy man had not obtained timely succour from his Lordg? Indeed, if he had the effrontery and the malice to assault even our Lord himself, and if he repeatedly reduced even him to such a state as that he needed to be strengthened by an angel from heaven, well may we suppose that he will not suffer us to pass unmolested and unassailed.]

But God has promised to “bruise him under our feet”—

[God is “the God of peace” primarily as being reconciled to us through the death of his Son: but he has this name assigned to him in our text chiefly as delighting in the social order and the personal happiness of his people. In this view he enters the lists against our great adversary, and undertakes to subdue him for us. Already has he given us an earnest of our triumph in enabling his Son to “bruise that serpent’s head” upon the cross; and it is a very short time that that wicked one shall retain the present remnant of his power. Though permitted to fight against us, his rage is overruled for the benefit of the saints and the glory of God: and, as when he possessed the bodies of men, his malice always terminated in his own confusion, so, in every instance, shall he be foiled in his endeavours to destroy the souls that belong to Christ. He is even now a vanquished enemy; and soon shall the very weakest believer trample on him, as Joshua trampled on the necks of the kings of Canaanl.]

If we desire this mercy at the hands of God, we shall be glad to know,

  II.      The way in which we may expect him to accomplish it—

However various his dealings may be with different persons in some minute particulars, there are general rules which he will observe towards all:

  1.      He will increase the triumphs of his people over Satan in this world—

[Satan gains great advantage over young Christians by means of their unsubdued corruptions, and their inexperience in the spiritual warfare. To defeat his malignant efforts, God increases the strength of his people, and gives them a deeper insight into the devices of their enemy. He clothes them with divine armour, and teaches them how to use the sword of the Spirit, and the shield of faith. By exercise he renders them expert soldiers, and enables them to “war a good warfare.” Instead of exposing themselves needlessly to danger, they are now taught to “watch and be sober;” instead of indulging a vain conceit of their own purity and strength, they are led to suspect the treachery of their own hearts, and to depend more simply on the grace of Christ. Thus they learn to fight a good fight; and, though sometimes wounded by his fiery darts, they “resist their enemy till he flees from them.”]

  2.      He will give them a complete and everlasting victory over him in the world to come—

[While they are in the flesh Satan will renew his assaults upon them. There is no place so sacred, but he will intrude into it; nor any person so holy, but he will seek to destroy him. When the sons of Job were assembled before the Lord, Satan came also in the midst of them: and when Joshua stood in the Divine presence, the same wicked fiend stood at his right hand to resist himp: nor will he suspend his attacks even when we are bowing our knees at the throne of grace, or assembled around the table of the Lord. But into heaven he can never enter: there we shall be lodged in perfect safety: thence we may deride his impotent attempts, and rejoice over him as a captive foe.

But it may be said, That we rather escape from him, than triumph over him: for that he still continues master of the field. We answer, No: for he shall in due time be dragged in chains of darkness into our very presence; and, as assessors with Christ in judgment, we shall judge him and all his angels. We shall confirm the sentence passed upon him; and add our hearty Amen to the curse that dooms him to eternal fire.]

  INFER—

  1.      How great and precious are the promises of God!—

[To those who know nothing of the Christian warfare, this promise will afford but little satisfaction: but to those who have been long conflicting with the powers of darkness, it will be a ground of inexpressible joy and thankfulness. Such an assurance of victory will revive their drooping spirits, and reanimate them for the combat: nor will they be averse to maintain the contest as long as God shall see fit to try their faith and patience: having this word, they want no more: “they know in whom they have believed;” and that, though now their hands hang down and their hearts are faint, they shall soon make heaven itself to echo with their shouts of victory. O that all might have an interest in this promise, and experience its completion in the realms of bliss!]

  2.      How much are we concerned to obtain peace with God!—

[It is to those only who are reconciled to God that the promise in the text is made. If we have never yet obtained mercy at his hands through the blood of Jesus, we shall in vain hope to conquer this cruel adversary. God, so far from interposing for us, will give us into his hands; and, instead of fighting for us as a friend, will himself be our enemy. Miserable indeed shall we then be; for, if we cannot contend with Satan, how shall we be able to withstand Jehovah? “Will our hands be strong in the day that HE shall deal with us, or can we thunder with a voice like his?” Let us then seek reconciliation with him; — — — so shall he be a “God of peace” to us, and secure us victory in the day of battle.]

1 CORINTHIANS

1 Cor. 1:4–9.

1 Cor. 1:23, 24.

1 Cor. 1:26–29.

1 Cor. 1:30.

1 Cor. 2:2.

1 Cor. 2:3.

1 Cor. 2:4, 5.

1 Cor. 2:6.

1 Cor. 2:7.

1 Cor. 2:8.

1 Cor. 2:9, 10.

1 Cor. 2:10.

1 Cor. 2:12, 13.

1 Cor. 2:14.

1 Cor. 2:15, 16.

1 Cor. 3:5–7.

1 Cor. 3:11.

1 Cor. 3:12–15.

1 Cor. 3:16, 17.

1 Cor. 3:18.

1 Cor. 3:21–23.

1 Cor. 3:23.

1 Cor. 4:1. 2.

1 Cor. 4:3–5.

1 Cor. 4:7.

1 Cor. 4:12, 13.

1 Cor. 4:21.

1 Cor. 5:6.

1 Cor. 5:7, 8.

1 Cor. 6:9–11.

1 Cor. 6:19, 20.

1 Cor. 7:16.

1 Cor. 7:24.

1 Cor. 7:29–31.

1 Cor. 7:32.

1 Cor. 8:2.

1 Cor. 9:16.

1 Cor. 9:19–23.

1 Cor. 9:24.

1 Cor. 9:26, 27.

1 Cor. 10:3, 4.

1 Cor. 10:11.

1 Cor. 10:12.

1 Cor. 10:13.

1 Cor. 10:15.

1 Cor. 10:15.

1 Cor. 10:15.

1 Cor. 10:15.

1 Cor. 10:32-11:1.

1 Cor. 11:24, 26.

1 Cor. 11:27, 29.

1 Cor. 11:28.

1 Cor. 12:3.

1 Cor. 12:11.

1 Cor. 12:13.

1 Cor. 12:31.

1 Cor. 13:1–3.

1 Cor. 13:4–7.

1 Cor. 13:9–12.

1 Cor. 13:13.

1 Cor. 15:1, 2.

1 Cor. 15:10.

1 Cor. 15:17, 18.

1 Cor. 15:22.

1 Cor. 15:31.

1 Cor. 15:34.

1 Cor. 15:51–58.

1 Cor. 16:13, 14.

1 Cor. 16:22.

MDCCCCXXIX

THE BLESSINGS IMPARTED BY THE GOSPEL

  1 Cor. 1:4–9.

I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that, ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

WE cannot but admire the address which is manifest in all the Epistles of St. Paul. He of course has frequent occasion to mention truths which are far from palatable to those to whom they are spoken: but he always introduces them in so kind a manner, and accompanies them with such expressions of the most unfeigned love, that it is almost impossible for any to be offended with him. He never shrinks from a faithful discharge of his duty: but he exerts himself always, to the utmost of his power, to heal the wounds which his fidelity inflicts. The Corinthian Church was in a far worse state than any other that he had occasion to address: indeed the manners of the Corinthians, previous to their conversion, were dissolute even to a proverb; and therefore it is the less to be wondered at, that, after their conversion, many of them should still need admonition on points which they had hitherto been accustomed to regard as venial at least, if not altogether indifferent. On every thing necessary for their welfare, the Apostle here communicates his sentiments freely: but in the commencement of his epistle he makes no difference between the Corinthians and the purest of all the Churches. He knew that if many among them were corrupt, the great majority of them were sincere; and therefore he comprehends them all in the first expressions of his regard, that he may afterwards have the more influence over those, whose errors he designed to rectify. And this by the way shews us, that, when we see in our Liturgy the same charitable expressions relative to the state of persons in our own Church, we ought not scrupulously to strain every word to the uttermost, but should allow the same latitude of expression in the one case as we do in the other. But not to dwell on this, we notice in this introductory acknowledgment of the Apostle,

  I.      The blessings which the Gospel imparts—

The Gospel is no other than “a testimony” of Jesus. This was “the spirit of prophecy” under the Old Testament; and it is the spirit of all the writings in the New Testament. What the testimony was, is declared with great precision by St. John: “This is the record, that God hath given to us eternal life; and this life is in his Son; he that hath the Son, hath life; and he that hath not the Son of God, hath not life.”

The believer has this testimony “confirmed in him.” There are two ways in which this testimony is confirmed: the one is externally, by signs and miracles; the other is internally, by the operation of the Spirit of God upon the soul. The Corinthians had had it confirmed to them in both ways: for no Church exceeded them in miraculous gifts; and in the change wrought upon their own souls, they had an evidence of the truth and power of the Gospel: they had an evidence of it in “the grace which had been given them by Jesus Christ.”

Two things in particular they had received, which served to mark the saving efficacy of the Gospel; namely,

  1.      An enlightened mind—

[They had been “enriched by Christ with all utterance and all knowledge.” Distinct from miraculous gifts, there is in believers a knowledge of an experimental kind, and an ability also to declare that knowledge with ease and precision. It is a knowledge derived from the heart, rather than from the understanding; even such as Solomon refers to, when he says, “The heart of the wise teacheth his mouth, and addeth learning to his lips.” St. John speaks of this when he says, “He that believeth in the Son of God hath the witness in himselfe.” There is a perfect correspondence between the divine record concerning Christ, and the feelings of the believer’s soul: he feels that he needs such a salvation as Christ offers, and that there is in Christ a sufficiency for all his wants: and in speaking of these things every believer throughout the universe is agreed. As in all human beings, notwithstanding some minute differences, there are the same general features belonging to the body; so in the minds of all believers there is, notwithstanding a diversity in smaller matters, a correspondence in their general views and sentiments; they all confess themselves to be sinners saved by grace through the Redeemer’s blood. Others, who are not true believers, may have the same creed; but they have not these truths written in their hearts; nor can they speak of them from their own experience: this is the portion of the true believer only; and it is a portion, in comparison of which all the knowledge in the universe and all the wealth of the Indies are but dross and dung.]

  2.      A waiting spirit—

[The Corinthians “came behind in no gift, waiting for the coming of our Lord Jesus Christ.” The saints under the Mosaic dispensation waited for the first advent of our Lord: those under the Christian dispensation wait for his second advent, when he will come again from heaven in power and great glory, to gather together his elect, and to put them into full possession of their destined inheritance. The first Christians thought this period very near at hand: we who live almost 1800 years after them, believe that it is yet distant; because there are many prophecies not yet fulfilled, which must receive an accomplishment before the arrival of that time. But, as far as respects us individually, the time is near to every one of us, even at the door; for, on the instant of our departure from the body, we are borne into the presence of our Judge, and have our portion for ever fixed. Hence the believer waits for his dissolution, as the promised commencement of everlasting joys. Others may wait, and even long, for death, as a termination of their sorrows; but it is the believer alone who “looks for and hastes unto the coming of the day of Christ,” as the completion and consummation of all his joys. Others may affect heaven as “a rest” from trouble; but the believer alone pants for it as a rest in God. In the view of that day, “he is sober, and hopes to the end for the grace that shall be brought unto him at the revelation of Jesus Christ.”]

But from our text we are led to notice farther,

  II.      The blessings which the Gospel secures—

God in calling us to the knowledge of his Son, calls us also to a fellowship with his Son, in all the blessings both of grace and glory: and where he gives the former of these blessings, there he engages to impart the latter also. On this ground, the promise of a faithful God, the Apostle assured the Corinthians of,

  1.      Their continued preservation—

[“He shall confirm you unto the end,” says he. If believers were left to themselves, they would have no prospect of ever enduring to the end. So many and so great are the difficulties which they have to contend with, that they could have no hope at all. But God undertakes for them, to “keep them by his own power through faith unto salvation.” He engages both for himself and for them: for himself, that “he will not depart from them to do them good:” and for them, that “he will put his fear into their hearts, so that they shall not depart from him.” If they offend him by any violation or neglect of duty, “he will visit their transgressions with the rod, and their iniquity with stripes: but his loving-kindness will he not utterly take from them, nor suffer his faithfulness to fail: for once he has sworn by his holiness, that he will not lie unto David.” So fully assured of this truth was Paul in relation to the Philippian Church, that he declared himself “confident of this very thing, that He who had begun a good work in them would perform it until the day of Jesus Christ:” and the same confidence we may feel in relation to every true believer, that “none shall ever separate him from the love of Christ.” God pledges his own word, that “he will not suffer them to be tempted above that they are able,” but that “he will perfect that which concerneth them.” When therefore we “pray to God that our whole spirit, soul, and body may be preserved blameless unto his heavenly kingdom,” we are authorized to add, “Faithful is he who hath called us; who also will do it.”]

  2.      Their ultimate acceptance—

[“He will preserve us, that we may be blameless in the day of our Lord Jesus Christ.” “Blameless” in some respect his people already are, inasmuch as the Lord Jesus Christ has washed them in his blood, and pronounced them “clean.” But in the last day we shall be blameless in ourselves, as well as in him; being not only justified, as we now are, by his blood, but sanctified also by his Spirit, and transformed into the perfect image of our God. Then “will Christ present us to himself, without spot, or wrinkle, or any such thing; yea, holy, and without blemish;” and in the meantime he will, by his almighty and all-sufficient grace, “strengthen, and establish, and settle us even to the endq.”

Thus does God assure to his people their continued preservation, and their ultimate acceptance with him: and he pledges his own faithfulness for the performance of his word.

But let no man imagine that these truths supersede the necessity of care and watchfulness on our part; for God will never fulfil his promise to us but through the instrumentality of our exertions. Hence he requires every exertion on our part, precisely as if he had left the final issue solely dependent on our own efforts; and suspends his promised mercies altogether on the performance of our duties. To obtain his final acceptance of us as blameless, we must hold fast our faith: “He will present us holy and unblameable, and unreproveable in his sight, if we continue in the faith grounded and settled, and be not moved away from the hope of the Gospel.” We must also abound in love; we must “increase and abound in love one towards another, to the end that he may establish our hearts unblameable in holiness before God even our Father, at the coming of our Lord Jesus Christ with all his saints.” We must also use all diligence in every duty; for it is by diligence that we are to “make our calling and election sure,” and that we are to be “found of him at last in peace, without spot and blameless.”

Here we see that the very things which God has promised to us, are to be obtained through the medium of our own faith and love and diligence. Without these, the end shall never be obtained (for God has connected the end with the means): but through the continued exercise of these, the end is secured beyond a possibility of failure. “God cannot deny himself:” and his word, confirmed as it is by covenant and by oath, can never failx. “Heaven and earth may pass away: but his word shall never pass away.”]

  APPLICATION—

  1.      Be thankful if you are partakers of this grace—

[St. Paul “thanked God always on the behalf” of the Corinthians on this account: how much more therefore should those be thankful, who have received the benefit! To possess this experimental knowledge of the Gospel salvation, and to enjoy these blessed prospects of immortality and glory, is the highest felicity of man. Having these “things which accompany salvation,” we need not covet any other good, or regret any attendant evil: we have the richest blessings that God himself can bestow.]

  2.      Be careful to walk worthy of it—

[The mercies of God to us call for a suitable requital: and the requital which he desires is, a total surrender of ourselves to him. The thing which God designs, in the communication of his mercy to us, is, to “keep us blameless unto the coming of the Lord Jesus.” Let that then be our end in the improvement of them, even to be “blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, shining among them as lights in a dark world.”]

  3.      Remember in whom all your strength is—

[Of yourselves you can do nothing. It is God, and God alone, that can “confirm you unto the end.” He who has been “the Author, must also be the Finisher,” of your salvation. It is “He that must work all your works in you:” “all your fresh springs must be in him.” Know then, that “he is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy;” and he will do it, if you rely upon him; for St. Paul expressly says, “The Lord is faithful, who will stablish you, and keep you from evil.” To him therefore, even “to the only wise God our Saviour, be glory and majesty, dominion and power, now and for ever. Amend.”]

MDCCCCXXX

THE TRUE LIGHT IN WHICH THE GOSPEL IS TO BE REGARDED

  1 Cor. 1:23, 24.

We preach Christ crucified; unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

THERE is a disposition in man to dictate to God, rather than to receive from him what he is pleased to give. Though this is not right, nor should ministers gratify it, yet they should consult men’s prejudices, and “seek to please them for their good.” The Jews and Greeks sought what from their education they had been accustomed to admire: but St. Paul, notwithstanding his readiness to yield in all things that were less important, was compelled to make the strain of his preaching directly opposite to their corrupt desires. “The Jews require, &c.; but we preach, &c.”

  I.      The great subject of the Christian ministry—

The Apostle designates this by “preaching the Gospel,” “preaching the cross,” “preaching Christ and him crucified:” but in “preaching Christ crucified” he did not confine himself to an historical relation of the fact, or a pathetic description of it. To fulfil the true end of the Christian ministry, we must,

  1.      Declare the nature of Christ’s death—

[This in appearance was only like that of the malefactors that suffered with him; but it was a true and proper sacrifice to God. In this light it was characterized by the whole Mosaic ritual: in this light it was foretold by the prophetsb: in this light it is plainly represented throughout the New Testament; and unless it be preached in this view, we do not, in the Apostle’s sense, preach Christ crucified.]

  2.      Set forth the benefits resulting from it—

[There is not any one spiritual benefit which must not be traced to this source; pardon, peace, holiness, glory, are its proper fruits. Without the atonement we could have received nothing; but by and through it we may receive every thing. This also must be distinctly inculcated, if we would approve ourselves faithful stewards of the mysteries of Christ.]

  3.      Persuade men to seek an interest in it—

[We find men filled with self-righteous conceits, and with great difficulty brought to renounce them: we must therefore argue with them, and urge upon them all the most powerful considerations: we must address ourselves to their passions as well as their understanding; and gain their affections on the side of truth. It was thus that Paul preached Christ; and it is thus only that Christ crucified can be preached aright.]

  II.      The manner in which it was, and is still, received—

As there were differences of opinion respecting our Lord himself, some accounting him a good man, and others a deceiver, so are there respecting his Gospel—

  1.      Some reject it with contemptuous abhorrence—

[Jews and Greeks were equally averse to it, though on different grounds. The Jews did not understand the true nature and scope of their law: hence they supposed that the Gospel was opposed to it, and that Christ was an enemy to Moses: and notwithstanding all the evidence they had of Christ’s Messiahship, they rejected him from a pretended want of proof of his divine mission. The Greeks had been habituated to philosophical researches, and rejected the Gospel because there was nothing in it to flatter the pride of human reason: both these kinds of characters yet exist, and oppose the Gospel with equal acrimony; to some it is “a stumbling-block,” as appearing to set aside good works; to others it is “foolishness,” as militating against their preconceived notions of rational religion. And if it be not so dispensed by us as to call forth such treatment from such characters, we have reason to believe that we do not preach the Gospel as Paul preached it.]

  2.      Others receive it with the deepest reverence—

[There are some “called,” not by the outward word only, but by the internal and effectual operations of the Spirit. These, whatever have been their disposition in times past, have their eyes open to behold the Gospel in a far different light. To them the doctrine of “Christ crucified” is “the power of God:” they see that it is that, by which God has converted myriads to himself: they feel also that it is that, to which alone they can ascribe their own conversion; and they know that nothing can ultimately withstand its power. To them it is also “the wisdom of God:” they behold in it every perfection of the Deity united and glorified, whilst on any other plan of salvation some of his perfections must be exalted at the expense of others: they see it also to be suited to the state of every individual in the universe, whilst every other plan of salvation is suited to those only who have been moral, or who have a long time before them to amend their lives. Above all, they view it as bringing the greatest good that ever was vouchsafed, out of the greatest evil that ever was committed. No wonder that they “count all things but loss for the excellency of the knowledge of it.”]

  ADDRESS—

  1.      Those who, like the Greeks, have a high opinion of their reasoning powers—

[You have just cause to be thankful for strength of intellect; but the province of reason is, to submit itself to God. God has not opened to your reason any one thing perfectly, either in creation or providence: be not surprised then if you cannot fathom all the mysteries of his revealed will: your wisdom is to become as little children; and if you will not condescend to be taught of Him, he will take you in your own craftiness.]

  2.      Those who, like the Jews, are concerned about the interests of morality—

[Did morality suffer in the life of Paul, or of the first Christians? Does it in the lives of many who now profess the Gospel? Are they not now condemned as much for the strictness of their lives as for the strangeness of their principles? Yea, does not morality suffer through the neglect of this preaching? Let not Christ then be a stumbling-block to you, but rather a sanctuary. If you reject Christ, however good your motive may appear to be, your misery will he sure.]

  3.      Those who embrace, and glory in, a crucified Saviour—

[Contemplate more and more the wisdom and power of God as displayed in this mystery, and endeavour more and more to adorn this doctrine in your lives. Let it never become a stumbling-block or foolishness through any misconduct of yours: let it be seen by your prudence, that it is true wisdom; and by your piety, that it is the parent of every good work.]

MDCCCCXXXI

THE OBJECTS OF GOD’S CALL

  1 Cor. 1:26–29.

Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence.

IT is manifest to the most superficial observer, that the Gospel, wherever it comes, meets with a very different reception from different people; some accounting it foolishness, whilst others regard it as the wisdom of God and the power of God. That we must trace this to the dispositions of men, is certain; because the guilt of rejecting the Gospel must lie upon the sinner himself: yet, inasmuch as a love of the truth is not attainable by mere human efforts, we must acknowledge God as the true and only source of that difference which appears. If he did not interpose, all would equally despise the Gospel: it is his grace which makes the distinction, and causes some to overcome the corruptions of their nature, and to accept his proffered salvation.

To unravel this mystery, or at least to throw light upon it, we shall shew,

  I.      Who are the objects of his choice—

God’s thoughts and ways are not only far above ours, but often directly contrary to ours.

He has not chosen “the wise, the noble, and the mighty”—

[He has not indeed excluded these; for he invites them all; and no more wills the death of them, than he does the death of any others: but he has not chosen them either in preference to the poor, or even in comparison of them. Some there have been in every age, who were possessed of much human wisdom, and power, and wealth. God would not pass by them altogether, lest it should appear as if the possession of earthly wisdom and power were an insurmountable obstacle to the reception of the truth; or lest the embracing of his salvation should be thought incompatible with natural abilities, or intellectual attainments. Among the Corinthians there were Crispus and Sosthenes, chief rulers of the synagogue: and Gaius, a man of wealth and of an enlarged heart; and Erastus, the chamberlain of the city. Some few others were numbered with the disciples: there was Joseph of Arimathea, a rich and honourable counsellord; and Sergius Paulus, a Roman deputy, famed no less for his wisdom than his power. But if we were to collect the names of all, they would bear no proportion to the numbers of those who composed the Church of Christ. Though therefore there were some, there were “not many” of this description called.]

The objects of his choice are, the weak, the ignoble, the illiterate—

[As we do not say that these are chosen exclusively, so neither do we say that they are chosen universally; for, alas! there are myriads of poor who are as ignorant and depraved as it is possible for any of the rich to be. But the great majority of the Lord’s people are of this description. They have not rank, or learning, or wealth, or great abilities, or any of those things which would recommend them to earthly preferments. This was the case with the first teachers of Christianity: they were, for the most part, poor illiterate fishermen and mechanics. And they who have been their followers have been almost entirely of the middle and lower classes of society. Who are the persons in every town and village who most welcome the preaching of the Gospel? Who are the people that are glad to avail themselves of all the spiritual instruction they can get? Who are they that will be thankful to you for speaking closely to their consciences, and for warning them of their danger? Who are they who will go miles every sabbath to a place where the Gospel is faithfully preached, notwithstanding, when they come thither, they can scarcely be accommodated with a seat whereon to rest? Who are they that love social meetings for reading the word of God and prayer; and that make it their meat and their drink to do the will of God? In short, Who are they that prove their effectual “calling,” by turning “from darkness unto light, and from the power of Satan unto God?” Are these the rich, the great, the learned? or are they the poor and unlearned? Let observation and experience decide the point. “You see your calling, brethren:” look at it, and judge: We are not afraid to make our appeal to yourselves; for God himself appeals to you; and thereby makes you judges in your own causeh. We know that these facts give umbrage to many: but however the proud may find in these things an occasion of offence, our blessed Lord saw nothing in them but ground for praise and thanksgiving.]

Our subject leads us to notice,

  II.      The immediate effect of that choice—

We are told that Noah, in building the ark, “condemned the world.” A similar effect is produced by the peculiar mercy vouchsafed to the poor. The great and learned, though “they shame the counsel of the poor,” yet are ashamed and confounded when they see,

  1.      Their superior discernment—

[Many of the wise, like the Scribes and Pharisees of old, are conversant with the Holy Scriptures, and extremely well instructed as to the letter of them. From hence they suppose that they must necessarily enter into the spirit of them, and be as superior to others in a comprehension of divine truth, as they are in wealth or talents. But when they come to converse with one who has been “called out of darkness into God’s marvellous light,” they begin to feel their own ignorance, and to wonder at the depth and clearness of the person’s knowledge. They cannot conceive how an unlettered person should attain such just and comprehensive views, which they with all their application have not been able to acquire. They do not reflect on what God has told them, that “the natural man cannot receive the things of the Spirit of God;” and that the knowledge of them must be obtained by means of a spiritual discernment. They, through the pride of their hearts, presume to bring divine truths to the bar of their own reason; and thus are led to account them foolishness: but the humble disciple of Jesus willingly receives all that God speaks; and to him “every word is both plain and right.” But all this is a mystery to those who are “wise after the flesh,”—a mystery which mortifies their pride, and inflames their wrath.]

  2.      Their indifference to the world—

[The men of letters and of wealth, instead of rising above the world, are really its greatest slaves. To enjoy its pleasures, its riches, and its honours, is the summit of their ambition. They, on the contrary, who are “chosen of God and called,” are enabled to renounce the world, and to regard it no more than they would a crucified object, with whom they have no further connexiont. Now when these persons shew, by their heavenly conversation, that they consider themselves as mere pilgrims and sojourners here, and that “they are looking for a better country, that is, an heavenly,” the poor slaves of this world cannot comprehend it. They wonder how any should be so indifferent to the things of time and sense, so bold to encounter the frowns and contempt of all around them, and so immoveable in their adherence to such exploded sentiments and conduct. They know that they themselves could not act in such a manner; and they are unable to account for it in others. But if they understood those words, “This is the victory that overcometh the world, even our faith,” they would cease to wonder; yea, they would rather wonder that the operations of faith were not yet more uniform and extensive.]

  3.      Their delight in holy exercises—

[The wise, and mighty, and noble will often perform religious duties with a commendable regularity: but they comply with them rather as the institutions and customs of their country, than as exercises in which they find any pleasure, or from which they expect to derive any present benefit. It is far otherwise with the poor, weak, despised followers of Christ: they engage in these employments with delight: they look forward to the returning seasons of devotion with unfeigned joy: and, though they cannot always maintain a spiritual frame in them, yet there is no other employment so pleasing to them, or so productive of permanent satisfaction. Now this also appears strange and unaccountable to them that are yet in their unconverted state: they cannot conceive how it should be, that persons should multiply their seasons of worship, and put themselves to much expense and trouble in attending on them, without any apparent necessity. They can ascribe it to nothing but enthusiasm or hypocrisy. They are constrained however to confess, that, if religion so abstracts the mind from earthly things, and so inclines us to set our affections on things above, their hopes and prospects are “brought to nought.”

Thus as the Gentiles, who were scarcely regarded as having any existence, were made use of by God to bring to nought the Jewish polity, in which all that was valuable was supposed to be contained; so the spirituality of real Christians is yet daily made use of by God to bring to nought the pride of wisdom, the power of greatness, and the fond conceits of pharisaic morality.]

But let us examine yet further—

  III.      Its ultimate design—

God, as it becomes him, consults in all things his own glory. In this dispensation more especially,

He has provided, “that no flesh should glory in his presence”—

[It would not become his Majesty to suffer any of his creatures to assume honour to themselves: it is meet and right that all should acknowledge him to be the one source of all their happiness. As he is the Author of their being, they cannot but be indebted to him for all their powers; and as he is the one Restorer of those powers, both by the blood of his Son and the agency of his Spirit, he must have the glory of all which may be wrought by them; none must stand in competition with him; nor must any presume to claim the smallest share of that honour which is due to him alone.]

The dispensation is admirably calculated to insure his end—

[If the wise and noble were called in preference to others, they would infallibly arrogate to themselves, in part at least, the honour of that distinction: they would either think that they had effected the change in themselves by their own power, or that God had had respect to them on account of super-eminent worth. But by the preference given to the poor, all occasion for such boasting is cut off. The rich cannot boast, because they have nothing to boast of. The poor cannot boast, as if God had respected their superior talents; for they feel and know assuredly that they had no such superiority, but directly the reverse. The few rich and wise that are among them cannot boast, because they find that they are few in number, and that the great majority of those who are as wise and great as themselves, have made use of their talents, only to harden themselves in infidelity, and to justify their rejection of the Gospel. Hence they are constrained to confess, that it is “God who has made them to differ,” and that “by the grace of God they are what they area.”]

  Many and important are the lessons which we may LEARN from hence—

  1.      That God acts sovereignly in the disposal of his gifts—

[We should not hesitate, if any one presumed to direct us in the disposal of our own favours, to put this question to him; “Is it not lawful for me to do what I will with my own?” Yet we are offended if God assert this liberty, and we think ourselves injured if any be chosen by him in preference to us. But how unreasonable and absurd is this! It is unreasonable, because we have no claim upon him for the smallest benefits. Who imagines that the fallen angels have any ground of complaint against him for withholding a Saviour from them, while he provided one for us? Yet they are a superior order of beings to us, and therefore might have been supposed more worthy of God’s attention. What right then can any of us have to murmur, if he be pleased to impart salvation itself to some and not to others, when none possess the smallest title above their brethren? But it is absurd also: for God will not alter his dispensations because we choose to quarrel with them. That he does act in this sovereign manner we cannot doubt; for he dispenses his temporal favours according to his own will; and sends his Gospel to us, while it is withheld from far the greater part of the world: and he tells us no less than three times in the short compass of our text, that he has “chosen” some in preference to others. Let us not then dare to “reply against God:” but, while we confess his right to confer his benefits on whomsoever he willd, let us humbly implore an interest in his favour, and lie as clay in his hands, that he may, for his own glory sake, fashion us as “vessels of honour meet for the Master’s use.”]

  2.      That there is not so much inequality in the Divine dispensations as we are apt to imagine—

[It is certainly God who causes some to be born to ease and affluence, whilst others are born to labour and penury. In a time of health there may not be any great difference between them:—but what is there in a time of sickness! The one has all the comforts of medical aid, of numerous attendants, of delicacies suited to his appetite; whereas the other, in a cold and comfortless habitation, is without food, without fuel, without friends, his wife and children as well as himself almost perishing for want, destitute of every thing proper for his disorder, and subsisting only by the scanty pittance hardly obtained, and grudgingly bestowed by an unfeeling dispenser of the public charity. Compare these; and there appears as wide a difference between them as can well be imagined. But pause a moment: Is this the whole of God’s dispensations towards them? Can we find nothing to counter-balance this inequality? Yes: look to the spiritual concerns of these two persons: perhaps, like Dives and Lazarus, the one has his portion in this life, and the other in the next: perhaps God has said to the one, “Enjoy all that the world can bestow;” to the other, “Enjoy my presence, and the light of my countenance:” to the one, “Be rich in learning, wealth, and honour;” to the other, “Be rich in faith and good works:” to the one, “Possess thou kingdoms for a time;” to the other, “Be thou an heir of my kingdom for evermore.” Now, though this is not God’s invariable mode of dealing with men, (for there are some who are poor in both worlds, and others rich,) yet it accords with the general tenour of his proceedings: it accords also with the text, and therefore is peculiarly proper for our present consideration. Take then the whole of his dispensations together, and it will be found that the spiritual advantages conferred upon the poor are more than an equivalent for any temporal disadvantages they may labour under. Let the rich then not pride themselves on their distinctions; for “it is easier for a camel to go through the eye of a needle, than for them to enter into the kingdom of heaveng: nor let the poor, on the other hand, be dejected on account of their present troubles; for God has chosen them (if they do not despise their birthright) to be partakers of his richest blessings, even life for evermore: but let all, whether rich or poor, seek to have “God himself for the portion of their cup, and for the lot of their inheritancei.”]

  3.      That they are the wisest people who covet the best gifts—

[It is generally accounted folly to “seek first the kingdom of God, and his righteousness;” but the time will come when it will appear to have been the truest wisdom. Indeed “the fear of the Lord is the very beginning of wisdom;” insomuch that all who are not possessed of that, whatever else they may possess, are no better than fools in God’s estimation. Let us not then be deceived by the glare and glitter of the world. Let us view things as God himself views them. Let us confess that it is better to be among “the foolish, the weak, the base, the despised, the mere nonentities of this world,” and attain eternal happiness at the last; than to be among “the wise, the mighty, and the noble,” and to “have our good things in this life only.”

We beg leave however to repeat, that the rich will not be excluded from God’s kingdom, if they do not exclude themselves; nor, on the other hand, will the poor be admitted into it, if they do not “strive to enter in at the strait gate.” Whatever we be in respect of our worldly conditions, we shall be admitted by the Bridegroom, if we be found among the wise virgins: but “the foolish shall not stand in his sight; for he hateth all the workers of iniquity.”]

MDCCCCXXXII

CHRIST IS ALL IN ALL

  1 Cor. 1:30.

Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.

HABITUATED as we have been from our early childhood to read the Holy Scriptures, and to hear them read in public, it is surprising that we do not gain a more clear and accurate knowledge of their contents. But experience shews, that, however strongly the inspired writers have declared the revealed will of God, it is but very partially and imperfectly known amongst us. The fact is, that we do not sufficiently consider the import of what we read. We pass over the most plain and significant expressions, without considering what is contained in them. When we read of a Saviour, we do not advert to the awful truth comprehended in that word, namely, that in ourselves we are utterly and eternally lost. In other words, we are very little affected with what is expressed in Scripture, because we do not pause to inquire into what those expressions imply. That we suffer great loss by this inadvertence is evident from what our blessed Lord taught respecting the resurrection of our bodies to eternal life. The Sadducees could not find that doctrine contained in the Holy Scriptures, or at all events not in the Pentateuch, which alone they regarded as of divine authority. Our Lord appealed to the name of Jehovah as proclaimed in the Pentateuch. namely, as “the God of Abraham, the God of Isaac, and the God of Jacob.” Now, says our Lord, consider what is implied in that name. Jehovah, as their God, is the God of their whole persons, their bodies as well as their souls; and, if their bodies are not to be raised again, that relation between God and them, so far as respects their bodies, is dissolved. But that relation never can be dissolved: therefore their bodies must be raised again, and be re-united to their souls, that so those departed saints may, in their whole and entire persons, for ever serve and enjoy their God.

Now I would wish to commend to you the passage before us in this peculiar view. St. Paul is shewing the Corinthians, that they neither have, nor ever can have, any thing to boast of; since “God has chosen the poor, and the weak, and the foolish, in preference to the rich, the mighty, and the wise;” and since whatsoever any of them may have, they have it solely in Christ, who of God is made to them wisdom, and righteousness, and sanctification, and redemption; and that consequently, whosoever glories, must glory, not in himself, but in the Lord alone.

In order that we may unfold these words to the greater advantage, we shall, in accordance with this hint, consider, first, What is implied in them, and then, What is expressed.

Now if we will duly consider these words, we shall see this evidently implied in them: first, that we are destitute of all good in ourselves, and, secondly, that we are incapable of acquiring it by any power of our own. On a supposition that either of these positions were not true, what occasion would there be that all good should be treasured up for us in another, to be received from him? But they are true.—It is a fact, that we are destitute of all good in ourselves; for in ourselves we are ignorant, guilty, polluted, and enslaved.

We are ignorant. What do we by nature know of ourselves? What know we of the corruption of the human heart? God himself has told us, that in the heart of man there are depths of iniquity altogether unfathomable, and workings that are utterly unsearchable: the heart is deceitful above all things, and desperately wicked: Who can know it? And what know we of God? of his holiness, which cannot behold iniquity without the utmost abhorrence of it? of his justice, which cannot but visit it with righteous indignation? and of his truth, which cannot but execute every threatening which he has denounced against it? As to any mere notions which men may entertain in theory, I speak not of them; it is of practical knowledge that I speak: and I need only appeal to the lives of all around us, to prove that, so far from having any just knowledge of God, “there is not in the whole world an unconverted man, that understandeth, so as duly and habitually to seek after him.” On the contrary the conduct of all clearly shews, that “God is not in all their thoughts.” And what know we of Christ and of the incomprehensible extent of his love? Or what of his Holy Spirit, and all his enlightening, sanctifying, and consoling operations? What know we of the evil and bitterness of sin? or of the beauty and blessedness of true holiness? The testimony which our Lord himself has borne of us is undeniably true, that, however we may fancy ourselves “rich, and increased in goods, and in need of nothing, we are wretched, and miserable, even poor, and blind, and naked.”

We are guilty also, to an extent which no words can adequately describe. As to gross sins, I make no mention of them. Our whole life has been one continued scene of rebellion against God. Nor have we ceased to “trample under foot the blood of Christ, by which we have been redeemed; or to do despite to the Spirit of God,” who has striven with us, warning us against the evils which we have been habituated to commit, and stimulating us to those duties, which we have neglected to perform. Truly, on the most superficial view of our state we must be convinced, that “every mouth must be stopped, and all the world become guilty before God.”

How polluted we are, in every member of our bodies and in every faculty of our souls, God alone knoweth or can conceive. Darkness is not more opposed to light, or Belial to Christ, than we, every one of us, are to the holy will of God, whether as proclaimed in his law, or as exhibited in his Gospel. How blind we are in our understanding, how perverse in our will, how sensual in our affections, who shall be able to declare? Even “the Apostles themselves once had their conversation in the lusts of their flesh, fulfilling the desires of the flesh and of the mind, and were by nature the children of wrath, even as other:” And such have we been also. Our very “mind and conscience have been defiled,” so that there is not one amongst us who must not join in that humiliating acknowledgment, that “there is no health in us.”

In fact, we are altogether enslaved, or, as the Scripture expresses it, “taken in the snare of the devil, and led captive by him at his will.” Nor is this true merely in relation to more flagrant transgressors only; “for the prince of the power of the air worketh in all the children of disobedience;” and, however insensible we may be of his motions, does really instigate us to every evil we commit.

But I observed that there is yet further implied in my text, not only that we are destitute of all good in ourselves, but that we are incapable of acquiring it by any power of our own. Were not this true, there would, as I have before observed, have been no need that all good should be treasured up in another for us.

Now no one of these fore-mentioned evils can we remove. Not our ignorance; for we are told that “God alone giveth wisdom.” The Spirit of God must “open the eyes of our understanding: nor can we without his gracious influence, “know the things which belong unto our peace.” We must have “a spiritual discernment in order to discern the things of the Spiritm.” St. Paul, notwithstanding he had made a greater proficiency in Jewish literature than most of his own age, yet could not comprehend the true import of the Mosaic writings, or see their accomplishment in Jesus Christ, till “the scales, by which his organs of vision had been obstructed, were made to fall from his eyes:” nor could the immediate disciples of our Lord, who had heard all his instructions both in public and private for the space of three years, see the law of Moses fulfilled in him. The end of his death as a sacrifice for sin, the necessity of his resurrection to carry on and perfect his work, and the spiritual nature of his kingdom, were still hidden from them, till “He opened their understandings to understand the Scriptures.” So must “the Holy Spirit be given unto us also, that we may know the things that are freely given to us of Godp.” Earthly knowledge we may acquire by the powers of intellect and by dint of application: but heavenly knowledge is the gift of God alone, who, whilst he “takes the wise in their own craftiness,” will reveal to babes “what is hid from the wise and prudentr.” Nor can we by any means remove our guilt. Let us go and blot out of the book of God’s remembrance all the sins we have ever committed. Vain attempt! We cannot cancel so much as one sin; nor would rivers of tears suffice to wash away the slightest stain from our souls. Nor can we even abstain from contracting fresh guilt: for there is imperfection in our best deeds: our very tears need to be washed, and our repentances to be repented of. Even St. Paul himself, eminent as he was, could do nothing on which he could rely for his justification before God; and therefore “he desired to be found in Christ, not having his own righteousness, but the righteousness which was of God by faith in Christ.” A justifying righteousness must be perfect: but we can do nothing perfect: we need one to “bear the iniquity even of our holiest actionst:” and therefore we must for ever despair of establishing a righteousness of our own, and must submit simply and entirely to the righteousness provided for us in the Gospel.

Nor can we cleanse ourselves from our pollution. “As well might an Ethiopian change his skin, or a leopard his spots, as we restore ourselves to the image of God in which we were at first created.” The renovation of the heart is on this very account called a new birth and a new creationy; and it can be effected by none but God himself. Let any man put this matter to a trial: let him see whether he can mortify all the desires of the flesh, and efface from his mind the love of this world, and transform himself into the Divine image in righteousness and true holiness:—he may as well attempt to create a world.

As for deliverance from all spiritual bondage, that also is utterly unattainable by human efforts. St. Paul even to his dying hour was constrained to cry, “O wretched man that I am, who shall deliver me?” Hence in the truly scriptural Liturgy of our Church we are taught to acknowledge; that “we are tied and bound with the chain of our sins,” and to cry, “But do thou, O God, of the pitifulness of thy great mercy loose us.”

Now all this is clearly implied in the words of our text: and by a just view of this we are prepared to consider, secondly, what is expressed.

In perfect correspondence with the foregoing truths, we find in our text two things expressed, viz. that God has treasured up for us in Christ all the good that we stand in need of: and that He will freely bestow it on every believing soul.

Observe here how God has treasured up for us in Christ all the good that we stand in need of. God “has laid help for us on One that is mighty,” even on his own dear and only-begotten Son. He has treasured up for us in Christ a fulness suited to the necessities of fallen manb, and has constituted him “Head over all things to the Church,” that “out of his fulness every member of his mystical body may received” such a measure of grace as his peculiar necessities require. This is shadowed forth under the image of a vine, which supplies every one of its branches with the sap and nutriment which alone can enable it to bring forth fruit. “Separate from him,” every one of us would become dry and fit only for fuel. The Apostle Paul knew no other source of life and strength; and therefore he said, “The life which I now live in the flesh, I live by the faith in the Son of God, who has loved me and given himself for me.” So in like manner must every soul of man come to Christ for grace to help him in the time of need. “Our fresh springs must be altogether in him.” “Our life is hid with Christ in God: yea, Christ is our very life:” and it is from that circumstance alone that we are warranted to hope, that “when he shall appear we also shall appear with him in gloryh.” “He is ascended up on high on purpose that he may fill all things:” and he does “fill all in allk.” The very light which is reflected by the whole planetary system of moon and stars, proceeds from the sun; and the life of all the vegetable creation is sustained by its reviving rays. And so is “Christ the light and life of the whole world;” as it is written, “With thee is the fountain of life; and in thy light shall we see light.”

This is yet more fully expressed in our text, which declares, that Christ shall be made all unto us, even wisdom, and righteousness, and sanctification, and redemption, to every soul that believes in him.

Do we need wisdom? He shall be made wisdom to us. Wonderful shall be the views which he will impart to the believing soul: yes, the believer shall have, according to the measure of the gift of Christ, “the very mind that was in Christ himself,” and be made to view every thing as God himself views it. What humiliating views will he have of himself as a guilty, corrupt creature, deserving of God’s wrath and indignation! What exalted views will he have of all the Divine perfections, and particularly of them as united and harmonizing in the person and work of Christ! How will he be enabled to “comprehend the height and depth and length and breadth of Christ’s unsearchable love, so as even to be filled by it with all the fulness of God!” What a perception will he have of “the love of God shed abroad in his heart by the Holy Ghosto,” and of all his gracious influences, as “a spirit of adoption testifying to his soul, that God is his Father, and that he is God’s beloved child!” In what hateful colours will he now behold the sins which he once loved; and how lovely in his estimation will be the paths of righteousness and true holiness! When once “God, who commanded light to shine out of darkness in the material world shall shine into his heart to give him this knowledge, he will behold all the glory of God in the face of Jesus Christ.”

Do we need righteousness? Christ shall be made righteousness to the believing soul. The very name by which we are privileged to call our blessed Lord, is, “Jehovah our righteousness.” In Christ we shall have a righteousness fully answering all the requirements of God’s holy law, and satisfying the demands of his inflexible justice. Clothed in the robe of Christ’s perfect righteousness, we shall be so pure that God will not behold in us a spot or blemish. Not the angels before the throne of God shall shine more bright than we: indeed they have only the righteousness of a creature, whilst the believing soul is clad in the righteousness of the Creator himself. Nor let any one imagine that this is the privilege of the Apostles only: no: the righteousness of Christ is “given unto” every believing soul, and “put upon” him as a garment, in which he shall stand accepted of God to all eternity.

Do we need sanctification? This also shall Christ be made unto us. Yes, he will make us new creatures. He will enable us to “put off the old man which is corrupt according to the deceitful lusts, and to put on the new man, whereby we shall be assimilated to the Divine image.” He has promised his Holy Spirit for this end, even to “sanctify us whollyx.” By applying to our souls his promises, he will enable us to “cleanse ourselves from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God.” Yea, by enabling us to “behold his glory, he will change us into his own image from glory to glory by the Spirit of the Lord.”

Finally, do we need redemption? He will be redemption to us, “delivering us from all the bondage of corruption, and bringing us into the glorious liberty of the sons of God.” “When once the Son thus makes us free, we become free indeed.” With what delight do we then walk in the ways of God, and with what enlargement of heart do we run in the paths of his commandments! Truly under the influence of his grace we enjoy almost a heaven upon earth. The exercises of prayer and praise are far different from what they were wont to be in our unregenerate state. Formerly we had no taste for them, no pleasure in them: now we are never so happy as when we get access to God in these duties: it is even “as marrow and fatness to our souls, when we can praise our God with joyful lips.”

True, “the flesh will yet lust against the spirit, as well as the spirit against the flesh:” but “sin shall no more have dominion over us;” we shall, in desire at least, be “holy as God himself is holy, and perfect as our Father which is in heaven is perfectd.”

Before I come to my concluding remarks on this subject, I beg you to inquire with yourselves, whether you have ever had a practical experience of these things in your own souls? It is said in my text, “Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” Now is this true of you? Have you, (I speak to every individual,) Have you ever been brought to such a sense of your own destitution of all good, and of your utter incapacity to supply, by any efforts of your own, your manifold necessities? Have you also been led to see what a fulness there is in Christ, exactly suited to your necessities? and have you actually received out of his fulness a supply of all that you stand in need of, so that Christ is daily regarded by you as your entire Saviour, your all in all? I pray you, let not this matter be thought of small import; No indeed. These things are not to be viewed as a mere theory, but as practical truths, upon the experience of which your everlasting salvation depends: and, if you die before they are realized by you in your daily experience, it will be better for you that you had never been born.

Here I might well close my subject. But, having taken hitherto only the more obvious and superficial view of it, I would, if it detain you not too long, briefly entreat your attention to some points which are more deep and recondite, and which, I hope, will repay the trespass which I thus reluctantly make upon your time.

Mark then, I pray you, how entirely salvation is of grace from first to last. You have seen what provision God has made for us in our low estate. You have seen what he has laid up for us in Christ, and what Christ is made unto us, even all that we stand in need of. But you have not seen how it is that Christ is made all this to the believing soul. It is by our being “in Christ Jesus:” “Of him are ye in Christ Jesus.” Now we must be engrafted into Christ as scions, before we can partake of any of these things: we must be cut off from the old stock whereon we grew in our natural state, and be made living branches of Him the living Vine. And who, I beg leave to ask, can do this for us? It can be done by none but God, the great husbandman, who has himself ordained this as the only way of saving our ruined race. And this is twice marked in my text with very peculiar force and emphasis: “OF HIM are ye in Christ Jesus, who OF GOD is made unto us wisdom, and righteousness, and sanctification, and redemption.” Now I ask, who was it that gave the Saviour to us, or us to him? Who was it that accepted him in our behalf? Who was it that, after accepting his sacrifice in our behalf, constituted him our living Head, and treasured up in him such a fulness of all that we stood in need of? And who was it that cut us off from our old stock and grafted us into him? And who was it that by this mysterious process actually made us partakers of all these benefits? Hear it, and forget it not: “It is of God that ye are in Christ Jesus: and of God that Christ is made unto you all that you stand in need of.” Let God then have all the glory. This was the very end for which he did all this, as he tells us both in the words that precede my text, and in the words that follow it: “God, says the Apostle, has chosen things which are not, to bring to nought things which are, that no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption, that, according as it is written, he that glorieth, let him glory in the Lord.” Now I entreat your attention to this. Do not rob God of his glory. Do not ascribe any thing to yourselves, but give him the glory of your salvation from first to last. If you could go up to heaven, you would not find one soul there that arrogates any thing to himself. All with one heart and one voice are singing, “Salvation to God and to the Lamb;” to God, as the alone Author of salvation, and to the Lamb, as the only means: and I call on every one of you to begin this song on earth, giving all praise to God the Father as the source and fountain of your happiness, and to the Lord Jesus Christ, who has both purchased it for you by his blood, and imparted it to you by his Spirit. God is a jealous God, and will not give his glory to another: and if you rob him of his glory here, you shall not be partakers of it in the world to come.

Having called your attention to this, I next say, seek this salvation in the precise way that God has appointed. Seek it in its full extent—seek it in its proper order—seek it for its only just and legitimate end—seek it with a confidence that you shall not seek in vain.

Seek it in its full extent. Look to Christ for every thing without exception. Look to him for wisdom. Even though you be the most learned man on earth in respect of human sciences, you must look to him alone to instruct you in that which is divine. You must come to him even as a little child, to be taught of him; you must in your own apprehension “be a fool, if you would be truly wise.” If you “lean to your own understanding,” instead of relying upon the teaching of his Spirit, you will never attain true saving knowledge. If you would be made wise unto salvation, “your eyes must be anointed with the eye-salve which he alone can bestow.” Look to him also for righteousness. There must be no dependence whatever on any thing of your own. There must be no attempt to blend your own righteousness with his. You must not even look to any attainments of your own, as your warrant to go to him, or to hope in him: your hope must be founded wholly on the sufficiency of his atonement, and the perfection of the righteousness which he wrought out for you. I do not mean that you are to be remiss in your obedience; but you are not to rely upon it. In point of dependence, your best deeds must be disclaimed as much as your worst. The fixed and habitual sentiment of your heart must be, “God forbid that I should glory, save in the cross of our Lord Jesus Christ.” For sanctification also must you look to him, and that with as much earnestness, as if you were to be saved by your own works. Whilst I warn you that your own good works must be renounced in point of dependence, I would not have you imagine that you can ever be saved without them: No: I declare to every living man, that antinomianism is a horrible delusion, and a damning sin. God has plainly warned us, that “without holiness no man shall see the Lord;” and that “every man who has a scriptural hope in Christ, must purify himself even as he is pure.” Your complete redemption also must be received from Christ alone. You must “be strong in the grace that is in Christ Jesus.” It is in his strength alone that you are to maintain your contest with your great adversary, for it is he alone that can “bruise Satan under your feetk.” And bear in mind, that no one of these things is to be separated from another. There must be no harbouring of philosophic pride, or of pharisaic self-righteousness, or of antinomian licentiousness: but the whole of Christ’s benefits must be sought by you, without partiality and without hypocrisy.”

Next, I would observe, these things must be sought in their proper order, that is, in the very order in which they are here proposed. Divine teaching must be sought in the first instance; for without that, you can know nothing either of your own need of Christ, or of his sufficiency. Then you must, as a poor perishing sinner, look to Christ, to wash you in his blood, and to clothe you in the unspotted robe of his righteousness. Then, having obtained a hope of acceptance through him, you must seek to be “sanctified throughout, in body, soul, and spirit.” And further, having obtained a measure of holiness, you must not be self-confident, but, like the Apostle Paul, must “keep your body under, and bring it into subjection, lest after all your high professions, you prove a cast-away at last.” To the latest hour of your life, you must retain the frame recommended by the Apostle, “Be not high-minded, but fear.” “Let him that thinketh he standeth, take heed lest he falln.” And, whilst you acknowledge Christ as “the author of your faith,” you must look to him, and to him alone, as “the finisher of it.”

Further, seek all these blessings for the only just and legitimate end, the glory of God. The mind of all the glorified saints must be your mind. They all “prostrate themselves before the throne of God, and cast their crowns at the Saviour’s feet.” They are nothing; and He is all. This is the true end of all religion, “that God in all things may be glorified through Christ Jesus.” An adoring frame of mind is that which you should cultivate to your dying hour. Whilst you are in that frame, God, if I may so speak, is in his place, and you in yours. Even the angels that never sinned, are all upon their faces before God. Much more should you, who have never done any thing but sin, and yet have been redeemed from condemnation by the blood of your incarnate God. The higher you are exalted by God, the lower you must lie before him: and the deeper your sense of your own unworthiness, the more devoutly will you join in the song of the redeemed, “To him that loved us and washed us from our sins in his own blood, and hath made us kings and priests unto God and the Father, to him be glory and dominion for ever and ever. Amen.”

Lastly, seek these blessings with a due confidence that you shall not seek in vain. Recollect, who were the persons of whom these things were spoken? They were sinners of no common stamp. Such were the enormities which many of them had committed, that they seemed to be almost beyond the reach of mercy: yet of them was it said, “But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” Let none then entertain the doubt, ‘Shall Christ be made all this to ME?’ for he shall be so made to every believing soul; nor shall the vilest sinner in the universe be suffered to seek God’s face in vain. Only let the pursuit of these things be your great object in life (for, what is there that can for a moment be put in competition with them?) and there shall not be a soul amongst us, who shall not be able to say, ‘I am the happy person in whom all this blessedness is realized;’ ‘Of God am I in Christ Jesus, who of God is made unto ME wisdom, and righteousness, and sanctification, and redemption; and in him do I glory, yea and will glory throughout all the ages of eternity.’ May this be the happy experience of us all, for Christ’s sake! Amen and Amen.

AN ANALYSIS OF THE FOREGOING DISCOURSE.

We should consider in Sacred Scripture what is implied as well as what is expressed.

So did Christ (Matt. 22:32,) and so will we.

  I.      What is implied.

  1.      That we are destitute of all good in ourselves—

    We are ignorant, guilty, polluted, and enslaved—

  2.      That we are incapable of attaining it by any power of our own—

    We cannot remove any one of these; ignorance, guilt, pollution, or bondage.

  II.      What is expressed,

  1.      That God has treasured up for us in Christ all the good that we stand in need of—

    He is the Vine and we the branches—

  2.      That he will impart it to every soul that believes in him—

    Do we need wisdom, righteousness, sanctification, and redemption? He will make Christ all unto us.

    Inquire whether He IS made all this to YOU.

  APPLICATION.

  1.      See how entirely salvation is of grace from first to last.

    Who gave the Saviour to us? God alone.

    Who gave us to him? God alone.

    Both these things are marked in the text, and must be marked by us.

  2.      Seek it altogether in God’s appointed way—

    In its full extent—omitting none, preferring none—

    In its proper order—the precise order stated ill the text—

    For its only just and legitimate end—God’s glory—twice mentioned.

    With full confidence that you shall not seek it in vain—

    None can be more unworthy of it than the persons addressed in the text, 1 Cor. 6:9–11.

MDCCCCXXXIII

CHRIST CRUCIFIED, OR EVANGELICAL RELIGION DESCRIBED

             1 Cor. 2:2.

I determined not to know any thing among you, save Jesus Christ, and him crucified.

IN different ages of the world it has pleased God to reveal himself to men in different ways; sometimes by visions, sometimes by voices, sometimes by suggestions of his Spirit to their minds: but since the completion of the sacred canon, he has principally made use of his written word, explained and enforced by men, whom he has called and qualified to preach his Gospel; and though he has not precluded himself from conveying again the knowledge of his will in any of the former ways, it is through the written word only that we are now authorized to expect his gracious instructions. This, whether read by ourselves or published by his servants, he applies to the heart, and makes effectual for the illumination and salvation of men. It must be confessed, however, that he chiefly uses the ministry of his servants, whom he has sent as ambassadors to a guilty world. It was thus that he conveyed the knowledge of salvation to the Ethiopian Eunuch, who was reading an interesting portion of Isaiah’s prophecies. He might have opened the understanding of this man at once by the agency of his Spirit; but he chose rather to send his servant Philip, to join the chariot, and to explain the Scripture to him. When the Centurion also had sought with much diligence and prayer to know the way of salvation, God did not instruct him by his Word or Spirit, but informed him where to send for instruction; and by a vision removed the scruples of Peter about going to him; that so the established ministry might be honoured, and the Church might look to their authorized instructors, as the instruments whom God would make use of for their edification and salvation. Thus it is at this time: God is not confined to means; but he condescends to employ the stated ministry of his word for the diffusion of Divine knowledge: “The priests’ lips keep knowledge;” and by their diligent discharge of their ministry is knowledge transmitted and increased.

But this circumstance, so favourable to all classes of the community, imposes on them a duty of the utmost importance. If there be a well from which we are to receive our daily supplies, it becomes us to ascertain that its waters are salubrious: and, in like manner, if we are to receive instruction from men, who are weak and fallible as ourselves, it becomes us to try their doctrines by the touchstone of the written word; and to receive from them those sentiments only which agree with that unerring standard; or, to use the words of an inspired Apostle, we must “prove all things, and hold fast that which is good.” To preachers also there arises an awful responsibility; for, as the people are “to receive the word at their mouth,” and their “word is to be a savour of life or of death to all that hear it,” it concerns them to be well assured, that they set before their people “the sincere unadulterated milk of the word;” that in no respect they “corrupt the word of God,” or “handle it deceitfully; but by manifestation of the truth commend themselves to every man’s conscience in the sight of God.”

Hence it appears that we all are deeply interested in this one question, What is truth? what is that truth, which ministers are bound to preach, and which their people should be anxious to hear? There will however be no difficulty in answering this question, if only we consult the passage before us; wherein St. Paul explicitly declares what was the great scope of his ministry, and the one subject which he laboured to unfold. He regarded not the subtleties which had occupied the attention of philosophers; nor did he affect that species of knowledge which was in high repute among men: on the contrary, he studiously avoided all that gratified the pride of human wisdom, and determined to adhere simply to one subject, the crucifixion of Christ for the sins of men: “I came not unto you,” says he, “with excellency of speech or of wisdom, declaring unto you the testimony of God: for I determined not to know any thing among you, save Jesus Christ and him crucified.”

To explain and vindicate this determination of the Apostle is our intention in this discourse.

  I.      To explain it—

By preaching Christ crucified, we are not to understand that he dwelt continually on the fact or history of the crucifixion; for though he speaks of having “set forth Christ as it were crucified before the eyes” of the Galatians, and may therefore be supposed occasionally to have enlarged upon the sufferings of Christ as the means of exciting gratitude towards him in their hearts, yet we have no reason to think that he contented himself with exhibiting to their view a tragical scene, as though he hoped by that to convert their souls: it was the doctrine of the crucifixion that he insisted on; and he opened it to them in all its bearings and connexions. This he calls “the preaching of the cross:” and it consisted of such a representation of “Christ crucified, as was to the Jews a stumbling-block, and to the Greeks foolishness; but to the true believer, the power of God and the wisdom of God.” There were two particular views in which he invariably spoke of the death of Christ; namely, as the ground of our hopes, and as the motive to our obedience.

In the former of these views, the Apostle not only asserts, that the death of Christ was the appointed means of effecting our reconciliation with God, but that it was the only means by which our reconciliation could be effected. He represents all, both Jews and Gentiles, as under sin, and in a state of guilt and condemnation: he states, that, inasmuch as we are all condemned by the law, we can never be justified by the law, but are shut up unto that way of justification which God has provided for us in the Gospel. He asserts, that “God hath set forth his Son to be a propitiation through faith in his blood, to declare his righteousness in the remission of sins, that he may be just, and the justifier of them that believe in Jesus.” He requires all, Jews as well as Gentiles, to believe in Jesus, in order to the obtaining of justification by faith in hime: and so jealous is he of every thing that may interfere with this doctrine, or be supposed to serve as a joint ground of our acceptance with God, that he represents the smallest measure of affiance in any thing else as actually making void the faith of Christ, and rendering his death of no avail. Nay, more, if he himself, or even an angel from heaven, should ever be found to propose any other ground of hope to sinful man, he denounces a curse against him; and, lest his denunciation should be overlooked, he repeats it with augmented energy; “As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be accursed.”

To the death of Christ he ascribes every blessing we possess. We are “reconciled to God by the blood of his cross;” we are “brought nigh to him,” “have boldness and access with confidence” even to his throne; we “are cleansed by it from all sin;” yea, “by his one offering of himself he hath perfected for ever them that are sanctified.” But there is one passage in particular wherein a multitude of spiritual blessings are comprised, and all are referred to him as the true source from whom they flow. The passage we speak of, is in the first chapter to the Ephesians, where, within the space of eleven verses, the same truth is repeated at least eight or nine times. In order to enter fully into the force of that passage, we may conceive of St. Paul as maintaining the truth in opposition to all its most determined adversaries, and as labouring to the uttermost to exalt Christ in the eyes of those who trusted in him: we may conceive of him, I say, as contending thus: “Have we been chosen before the foundation of the world? it is in Christ. Have we been predestinated unto the adoption of children? it is in and by Him. Are we accepted? it is in the Beloved. Have we redemption, even the forgiveness of sins? it is in Him, through his blood. Are all, both in heaven and earth, gathered together under one Head? it is in Christ, even in Him. Have we obtained an inheritance? it is in Him. Are we sealed with the Holy Spirit of promise? it is in Him. Are we blessed with all spiritual blessings? it is in Christ Jesus. When the Apostle has laboured thus to impress our minds with the idea that our whole salvation is in, and by, the Lord Jesus Christ, is it not surprising that any one should be ignorant of it? Yet we apprehend that many persons, who have even studied the Holy Scriptures, and read over this passage a multitude of times, have yet never seen the force of it, or been led by it to just views of Christ as the Fountain “in whom all fulness dwells,” and “from whose fulness we must all receive, even grace for grace.”

But we have observed, that there is another view in which the Apostle speaks of the death of Christ, namely, as a motive to our obedience. Strongly as he enforced the necessity of relying on Christ, and founding our hopes of salvation solely on his obedience unto death, he was no less earnest in promoting the interests of holiness. Whilst he represented the believers as “dead to the law” and “without law,” he still insisted that they were “under the law to Christ,” and as much bound to obey every tittle of it as ever: and he enforced obedience to it, in all its branches, and to the utmost possible extent. Moreover, when the doctrines which he had inculcated were in danger of being abused to licentious purposes, he expressed his utter abhorrence of such a procedure; and declared, that “the grace of God, which brought salvation, taught them, that denying ungodliness and worldly lusts, they should live righteously, soberly, and godly in this present worldk.” A life of holy obedience is represented by him as the great object which Christ aimed to produce in all his people: indeed the very name, Jesus, proclaimed, that the object of his coming was “To save his people from their sins.” The same was the scope and end of his death, even to “redeem them from all iniquity, and to purify unto himself a peculiar people zealous of good works.” His resurrection and ascension to heaven had also the same end in view; for “therefore he both died, and rose, and revived, that he might be the Lord both of the dead and living.” Impressed with a sense of these things himself, St. Paul laboured more abundantly than any of the Apostles in his holy vocation: he proceeded with a zeal which nothing could quench, and an ardour which nothing could damp: privations, labours, imprisonments, deaths, were of no account in his eyes; “none of these things moved him, neither counted he his life dear unto him, so that he might but finish his course with joy, and fulfil the ministry that was committed to him.” But what was the principle by which he was actuated? He himself tells us, that he was impelled by a sense of obligation to Christ, for all that He had done and suffered for him: “the love of Christ constraineth us,” says he; “because we thus judge, that if one died for all, then were all dead; and that He died for all, that they who live should not henceforth live unto themselves, but unto Him who died for them and rose again.” This is that principle which he desired to be universally embraced, and endeavoured to impress on the minds of all: “We beseech you, brethren,” says he, “by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.” What mercies he refers to, we are at no loss to determine; they are the great mercies vouchsafed to us in the work of redemption: for so he says in another place; “Ye are bought with a price; therefore glorify God in your body and in your spirit, which are his.”

Now this is the subject which the Apostle comprehends under the term “Christ crucified:” it consists of two parts; first, of affiance in Christ for salvation, and, next, of obedience to the law for his sake: had either part of it been taken alone, his views had been imperfect, and his ministry without success. Had he neglected to set forth Christ as the only Saviour of the world, he would have betrayed his trust, and led his hearers to build their hopes on a foundation of sand. On the other hand, if he had neglected to inculcate holiness, and to set forth redeeming love as the great incentive to obedience, he would have been justly chargeable with that which has been often falsely imputed to him,—an antinomian spirit; and his doctrines would have merited the odium which has most unjustly been cast upon them. But on neither side did he err: he forgot neither the foundation nor the superstructure: he distinguished properly between them, and kept each in its place: and hence with great propriety adopted the determination in our text.

Having explained his determination, we shall now proceed,

  II.      To vindicate it—

It was not from an enthusiastic fondness for one particular point, but from the fullest conviction of his mind, that the Apostle adopted this resolution: and so the word in the original imports; “I determined, as the result of my deliberate judgment, to know nothing among you save Jesus Christ and him crucified: I have made it, and will ever make it, my theme, my boast, and my song.” The reasons why he insisted on this subject so exclusively, and with such delight, shall now be stated:—he did so,

  1.      Because it contained all that he was commissioned to declare.

“It pleased God to reveal his Son in the Apostle, that he might preach HIM among the heathen:” and accordingly St. Paul tells us, that “this grace was given to him to preach the unsearchable riches of Christ.” This, I say, was his office; and this too is the ministry of reconciliation which is committed to ministers in every age; “to wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.” To the Apostles, indeed, the commission was to “go forth into all the world, and to preach the Gospel to every creature;” whereas to us is assigned, as it were, a more limited sphere: but the subject of our ministry is the same with theirs: we have the same dispensation committed unto us; and “woe will be unto us, if we preach not the Gospel.”

But, as though men needed not to be evangelized now, the term evangelical is used as a term of reproach. We mean not to justify any persons whatsoever in using unnecessary terms of distinction, more especially if it be with a view to depreciate others, and to aggrandize themselves: but still the distinctions which are made in Scripture must be made by us; else for what end has God himself made them? Now it cannot be denied, that the Apostle characterizes the great subject of his ministry as the Gospel; nor can it be denied that he complains of some teachers in the Galatian Church as introducing another Gospel, which was not the true Gospel, but a perversion of it. Here then he lays down the distinction between doctrines which are truly evangelical, and others which have no just title to that name. Of course, wherever the same difference exists between the doctrines maintained, the same terms must be proper to distinguish them; and a just view of those distinctions is necessary, in order to our being guarded against error, and established in the truth.

But we beg to be clearly understood in reference to this matter. It is not our design to enter into any dispute about the use of a term, or to vindicate any particular party; but merely to state, with all the clearness we can, a subject, about which every one ought to have the most accurate and precise ideas.

We have seen what was the great subject of the Apostle’s preaching, and which he emphatically and exclusively called the Gospel: and if only we attend to what he has spoken in the text, we shall see what really constitutes evangelical preaching. The subject of it must be “Christ crucified;” that is, Christ must be set forth as the only foundation of a sinner’s hope: and holiness in all its branches must be enforced; but a sense of Christ’s love in dying for us must be inculcated, as the main-spring and motive of all our obedience. The manner of setting forth this doctrine must also accord with that of the Apostle in the text: the importance of the doctrine must be so felt, as to make us determine never to know any thing else, either for the salvation of our own souls, or for the subject of our public ministrations. Viewing its transcendent excellency, we must rejoice and glory in it ourselves, and shew forth its fruits in a life of entire devotedness to God: we must call upon our hearers also to rejoice and glory in it, and to display its sanctifying effects in the whole of their life and conversation. Thus to preach, and thus to live, would characterize a person, and his ministry, as evangelical, in the eyes of the Apostle: whereas indifference to this doctrine, or a corruption of it, either by a self-righteous or antinomian mixture, would render both the person and his ministry obnoxious to his censure, according to the degree in which such indifference, or such a mixture, prevailed. We do not mean to say, that there are not different degrees of clearness in the views and ministry of different persons, or that none are accepted of God, or useful in the Church, unless they come up to such a precise standard;—nor do we confine the term evangelical to those who lean to this or that particular system, as some are apt to imagine:—but this we say, that, in proportion as any persons, in their spirit and in their preaching, accord with the example in the text, they are properly denominated evangelical; and that, in proportion as they recede from this pattern, their claim to this title is dubious or void.

Now when we ask, What is there in this which every minister ought not to preach, and every Christian to feel? Is there any thing in this enthusiastic? any thing sectarian? any thing uncharitable? any thing worthy of reproach? Is the Apostle’s example in the text so absurd, as to make an imitation of him blame-worthy, and a conformity to him contemptible? Or, if a scoffing and ungodly world will make the glorying in the cross of Christ a subject of reproach, ought any who are reproached by them to abandon the Gospel for fear of being called evangelical? Ought they not rather, like the Apostles, “to rejoice that they are counted worthy to suffer shame, if shame it be, for Christ’s sake?” The fact is indisputable, that the Apostle’s commission was to preach Christ crucified;—to preach, I say, that chiefly, that constantly, that exclusively: and therefore he was justified in his determination to “know nothing else:” consequently, to adopt that same resolution is our wisdom also, whether it be in reference to our own salvation, or to the subject of our ministrations in the Church of God.

We now proceed to a second reason for the Apostle’s determination. He determined to know nothing but Christ and him crucified,—because it contained all that could conduce to the happiness of man. There are other things which may amuse; but there is nothing else that can contribute to man’s real happiness. Place him in a situation of great distress; let him be bowed down under a sense of sin; let him be oppressed with any great calamity; or let him be brought by sickness to the borders of the grave;—there is nothing that will satisfy his mind, but a view of this glorious subject. Tell him of his good works; and he feels a doubt, (a doubt which no human being can resolve,) what is that precise measure of good works which will ensure eternal happiness: tell him of repentance, and of Christ supplying his deficiencies; and he will still be at a loss to ascertain whether he has attained that measure of penitence or of goodness, which is necessary to answer the demands of God. But speak to him of Christ as dying for the sins of men, as “casting out none that come unto him,” as “purging us by his blood from all sin,” and as clothing us with his own unspotted righteousness; yea, as making his own grace to abound, not only where sin has abounded, but infinitely beyond our most abounding iniquities; set forth to him thus the freeness and sufficiency of the Gospel salvation, and he wants nothing else: he feels that Christ is “a Rock, a sure Foundation;” and on that he builds without fear, assured that “whosoever believeth in Christ shall not be confounded.” He hears the Saviour saying, “This is life eternal, to know Thee the only true God, and Jesus Christ whom thou hast sent;” and having attained that knowledge, he trusts that the word of Christ shall be fulfilled to him: he already exults in the language of the Apostle, “Who is he that condemneth? it is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.”

But if a sense of guilt afflict some, a want of victory over their in-dwelling corruptions distresses others: and to them also the doctrine of Christ crucified administers the only effectual relief. The consideration of eternal rewards and punishments affords indeed a powerful incentive to exertion; but efforts springing from those motives only, will always savour of constraint; they will never be ingenuous, hearty, affectionate, unreserved. But let a sense of redeeming love occupy the soul, and the heart becomes enlarged, and “the feet are set at liberty to run the way of God’s commandments” We say not that every person who professes to have experienced the love of Christ, will always walk consistently with that profession; for there were falls and offences not only in the apostolic age, but even among the Apostles themselves: but this we say, that there is no other principle in the universe so powerful as the love of Christ; that whilst that principle is in action, no commandment will ever be considered as grievous; the yoke of Christ in every thing will be easy, and his burden light; yea, the service of God will be perfect freedom; and the labour of our souls will be to “stand perfect and complete in all the will of God.” This the Apostle found in his own experience; and this he found to be the effect of his ministry on the hearts of thousands. What then could he wish for in addition to this? Where this principle was inefficacious, nothing was effectual; and where this was effectual, nothing else was wanted: no wonder then that he determined to insist on this subject, and nothing else; since, whether in the removing of guilt from the conscience, or of corruption from the soul, nothing could bear any comparison with this.

Further, He determined to know nothing but this subject,—because nothing could be added to it without weakening or destroying its efficacy. The subject of Christ crucified may, as we have before observed, be considered as consisting of two parts,—a foundation, and a superstructure. Now St. Paul declares, that if any thing whatever be added to that foundation, it will make void the whole Gospel. If any thing could have been found which might safely have been added to it, we might suppose that the rite of circumcision might have claimed that honour, because it was of God’s special appointment, and had had so great a stress laid upon it by God himself: but St. Paul says in reference to that rite, that if any person should submit to it with a view to confirm his interest in the Gospel, “Christ should profit him nothing:” such a person would have “fallen from grace,” as much as if he had renounced the Gospel altogether. Again, if any person, who had the foundation rightly laid within him, should build upon it any thing but the pure, the simple, the essential duties of religion, “his work should be burnt up as wood or stubble;” and though he should not entirely lose heaven, he should lose much of his happiness there, and be saved only like one snatched out of the devouring flames. With such a view of the subject, what inducement could the Apostle have to add any thing to it?

But the Apostle speaks yet more strongly respecting this. He tells us, not only that the adulterating of the subject by any base mixture will destroy its efficacy, but that even an artificial statement of the truth will make it of none effect. God is exceedingly jealous of the honour of his Gospel: if it be plainly and simply stated he will work by it, and make it effectual to the salvation of men; but if it be set forth with all the ornaments of human eloquence, and stated in “the words which man’s wisdom teacheth,” he will not work by it; because he would have “our faith to stand, not in the wisdom of men, but in the power of God.” Hence St. Paul, though eminently qualified to set it forth with all the charms of oratory, purposely laid aside “all excellency of speech or of wisdom in declaring the testimony of God,” and “used all plainness of speech,” lest by dressing up the truth “in the enticing words of man’s wisdom, he should make the cross of Christ of none effect.”

Further vindication than this is unnecessary: for, if this subject contained all that he was commissioned to declare; if it contained all that could conduce to the happiness of man; and if nothing could be added to it without weakening or destroying its efficacy; he must have consented to defeat the ends of his ministry altogether, if he had not adopted and maintained the resolution in the text.

  If then these things be so, we may venture to found upon them the following ADVICE—

First, Let us take care that we know Christ crucified—

Many, because they are born and educated in a Christian land, are ready to take for granted that they are instructed in this glorious subject: but there is almost as much ignorance of it prevailing amongst Christians as amongst the heathen themselves. The name of Christ indeed is known, and he is complimented by us with the name of Saviour; but the nature of his office, the extent of his work, and the excellency of his salvation, are known to few. Let not this be considered as a rash assertion: for we will appeal to the consciences of all; Do we find that the Apostle’s views of Christ are common? Do we find many so filled with admiring and adoring thoughts of this mystery, as to count all things but loss for the excellency of the knowledge of it; and to say, like him, “God forbid that I should glory, save in the cross of our Lord Jesus Christ?” On the contrary, do we not find that there is an almost universal jealousy on the subject of the Gospel, that those who most labour to tread in the Apostle’s steps, are often most branded with opprobrious names? Do we not find that his views of the Gospel are calumniated now, precisely as they were in the days of the Apostle himself? Verily, we should be glad to be found false witnesses in relation to these things; and would most joyfully retract our assertions, if it could be shewn that they are not founded in truth. We do hope however that there is an increasing love to the Gospel pervading the whole land; and I pray God it may prevail more and more, and be embraced by every one of us, not superficially, partially, theoretically, but clearly, fully, practically.

Secondly, Let us adopt the Apostles determination for ourselves—

Doubtless, as men and members of society, there are many other things which we are concerned to know. Whatever be our office in life, we ought to be well acquainted with it, in order that we may perform its duties to the advantage of ourselves and others; and we would most particularly be understood to say, that the time that is destined for the acquisition of useful knowledge, ought to be diligently and conscientiously employed. But, as Christians, we have one object of pursuit, which deserves all our care and all our labour: yes, we may all with great propriety determine to know nothing but Christ and him crucified. This is the subject which even “the angels in heaven are ever desiring to look into,” and which we may investigate for our whole lives, and yet leave depths and heights unfathomed and unknown. St. Paul, after preaching Christ for twenty years, did not conceive himself yet awhile to have attained all that he might, and therefore still desired to know Christ more and more, “in the power of his resurrection, and in the fellowship of his sufferings.” This therefore we may well desire, and count all things but loss in comparison of it.

Lastly, Let us make manifest the wisdom of our determination by the holiness of our lives.

The doctrine of Christ crucified ever did, and ever will appear “foolishness” in the eyes of ungodly men; so that, if it be preached by an Apostle himself, he shall be accounted by them a babbler and deceiver. But there is one way of displaying its excellency open to us, a way in which we may effectually “put to silence the ignorance of foolish men;” namely, “by well-doing;” that is, by shewing the sanctifying and transforming efficacy of this doctrine. St. Paul tells us, that “by the cross of Christ the world was crucified unto him, and he unto the world:” and such is the effect that it should produce on us: we should shew that we are men of another world, and men too of “a more excellent spirit:” we should shew the fruits of our faith in every relation of life: and, in so doing, we may hope to “win by our good conversation” many, who would never have submitted to the preached word.

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