1 Cor. 4:3–5.

1 Cor. 4:3–5.

But we must never forget where our strength is, or on whose aid we must entirely rely. The Prophet Isaiah reminds us of this; “Surely shall one say, In the Lord have I righteousness and strength:” and our Lord himself plainly tells us, that “without him we can do nothing.” Since then “we have no sufficiency in ourselves to help ourselves,” and God has “laid help for us upon One that is mighty,” let us “live by faith on the Son of God,” “receiving daily out of his fulness that grace” that shall be “sufficient for us.” Let us bear in mind, that this is a very principal part of the knowledge of Christ crucified: for, as “all our fresh springs are in Christ,” so must we look continually to him for “the supplies of his Spirit,” and “have him for our wisdom, our righteousness, our sanctification, and redemption.”

MDCCCCXXXIV

THE FEELINGS OF A FAITHFUL MINISTER

             1 Cor. 2:3.

I was with you in weakness, and in fear, and in much trembling.

THERE was one subject on which St. Paul delighted chiefly to expatiate, which was, “Christ crucified;” a subject which to the Jews was a stumbling-block, and to the Greeks foolishness. The mode on which he insisted upon it, contributed to render it yet more distasteful to the philosophic reasoners of Greece and Rome: he laid aside all needless parade of wisdom, and all adventitious ornaments of rhetoric, and plainly declared the fact, that Christ was crucified for the sins of men. This he did, not because he was not able to express himself agreeably to the taste of men of learning, but because he was anxious “that the faith” of all who received the Gospel “should stand, not in the wisdom of men, but in the power of God,” accompanying a simple statement of the truth. It is probable, too, that somewhat in his speech and external form contributed to render him base and contemptible in the eyes of many. In addition to all this, the hostility of his enemies was most bitter, so that they sought by all possible means to destroy him. These diversified trials he sustained for the most part with great fortitude: but it seems that at Corinth his courage was in some degree shaken; for our blessed Lord, in order to comfort and encourage him, appeared to him in a vision, and bade him not be afraid, for that he would suffer none in that place to hurt him. To this state of mind he most probably alludes in the words before us, declaring, that, partly by his “fightings without and fears within,” he had been “among them in weakness, and fear, and much trembling.” But we must not confine the words to this sense: there can be no doubt but that he had many other sources of inward trial, such as are common to all who execute the ministerial office. What these are, and what corresponding feelings they call for amongst a believing people, it is our present intention to inquire.

We will shew,

  I.      The feelings experienced by a faithful minister—

However light many think of the ministerial office, it is a situation of great difficulty, insomuch that there is not any truly faithful minister who does not find the expressions in our text exactly descriptive of his own feelings.

To the frame of mind here spoken of, he will of necessity be led,

  1.      From a view of the vast importance of his work—

[A minister is an ambassador from the court of heaven, empowered to declare to men the terms on which a reconciliation may be effected between God and them, and on which they who are now objects of God’s righteous indignation may become monuments of his love and favour. A man who has the fate of an empire depending on him, sustains an arduous office: but all the empires upon earth are not of equal value with one soul. What a weight then has he upon him, who undertakes to negociate a treaty between God and man,—a treaty, on the acceptance or rejection of which the everlasting salvation of hundreds, and perhaps of thousands, depends! Methinks this were an office for an angel, rather than a poor worm like ourselves: yet is it devolved on us: and every one who is able to estimate its importance, and desires to execute it with success, must needs execute it “in weakness, and in fear, and in much trembling.”]

  2.      From a sense of his own insufficiency to perform it—

[In one who would perform this office aright, there ought to be a combination of all that is good and great. There need not indeed be the same kind of knowledge, or the same species of talent as would be necessary for a person entrusted with the political interests of men: but there should be a deep insight into the great mystery of redemption; a comprehensive view of it, as founded in the necessities of our fallen nature, and adapted to all our wants. There should be an ability to bring forth out of the inexhaustible stores that are contained in the sacred volume, whatever is best fitted for the establishment of sound doctrine and the refutation of error, as also for the correction of every thing that is wrong in practice, and the promotion of universal righteousness: he should be “a scribe well instructed unto the kingdom of God,” and able to meet every case with suitable instruction. He should also be endued with such grace, as to exemplify in his own spirit and conduct all that he teaches to others; being “an example to believers in word, in conversation, in charity, in spirit, in faith, in purity.” But, as St. Paul himself says, “Who is sufficient for these things?” Who that has any consciousness of his own ignorance and sinfulness, does not tremble at the idea of his own utter inadequacy to the work assigned him?]

  3.      From a consideration of his own awful responsibility—

[We are constituted watchmen to the house of Israel; and are warned beforehand, that if any soul shall perish through our neglect, his “blood shall be required at our hand:” and on this account we are told to “watch for souls, as those who must give accountf.” But who can reflect on this, and not tremble? It is an awful thought, that we must every one of us answer for ourselves: but how much more, that we must give an account of the hundreds and thousands that are committed to our charge! Verily, if there were not a God of infinite mercy to pity our weakness and to pardon our defects, I know not who would dare to undertake the office. Whenever we hear the bell announcing the death or funeral of one that was under our care, we are constrained to ask, What was the state of that soul? Did I do all that I could for him whilst he was alive? Can I say as before God, that “I am pure from his blood?” Ah, brethren! this is sometimes a heavy load upon the mind; for, of all the people upon the face of the earth, the man who most stands in need of superabounding grace and mercy, is he who has the care of souls committed to him: and the minister that does not tremble at this thought, has, above all men in the world, the most need to tremble.]

  4.      From an apprehension lest his labour should after all be in vain—

[The labours of Jesus himself, and of all his Apostles, were, with respect to the great mass of their hearers, in vain: no wonder, therefore, that it is so with respect to us. And what a distressing thought is this, that we eventually increase the guilt and condemnation of vast multitudes, over whom we have wept, and for whose salvation we have laboured! The word which we preach to them, if it be not “a savour of life unto life, becomes to them a savour of death unto death.” If we had not laboured among them, “they would not, comparatively, have had sin: but now they have no cloak for their sinh:” the more they are, like Capernaum, exalted in their privileges, the more deeply will they be cast down into hell for their abuse of them. Who that has a spark of compassion in his soul, can look around him on the multitudes who have hitherto withstood his efforts for their good, and not weep over them? Who, when he reflects, that, with respect to many, his commission will prove only like that delegated to Isaiah, “Go, and make the heart of this people fat, and their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed;” who, I say, can reflect on this, and not be “in weakness, and fear, and much trembling;” more especially when he considers how much the failure may have been owing to his own deficiencies?

Such then are, and ought to be, the feelings of all who have learned to estimate aright the difficulties and dangers of the ministerial office.]

Corresponding with these are,

  II.      The feelings called for in a believing people—

These, it is true, are not expressly mentioned in our text; but they are so closely connected with the foregoing subject, that we must on no account omit to notice them.

  Two things are evidently CALLED FOR on the part of those who are blessed with such a minister:

  1.      A reciprocal concern for his welfare—

[Whilst he is thus “travailing, as it were, in birth with them,” they should be deeply concerned for him, and study by all possible means to strengthen his hands and to comfort his heart. They should co-operate with him in every labour of love; they should, as far as their influence extends, endeavour to confirm his word, and to advance his work. In their own families, especially, they should be labourers together with him. Above all, they should assist him daily with their prayers. How often does the Apostle say, “Brethren, pray for us!” yea, with what extreme earnestness did he entreat this succour from the Church at Rome; “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”! To this he confidently looked, as to an infallible source of blessings to his own souln, and of success to his ministerial exertions! This therefore is the duty of every one, in return for those efforts which his minister is using for his good. Intercession is an ordinance of God; and is replete with benefit invariably to those who use it, and most generally to those in whose behalf it is used. Does your minister then stand in need of wisdom, of zeal, of patience, of love, of all manner of gracious communications? be instant in prayer for him, that he may receive from the fulness that is in Christ all seasonable and necessary supplies. Without such co-operation on your part he can scarcely hope to bear up under the pressure of the load that is laid upon him. He is ready at times to complain, as Moses did under the weight that had been laid upon him: “Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burthen of all this people upon me? Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? I am not able to bear all this people alone, because it is too heavy for me.” Learn then, brethren, to sympathize with him; and “labour fervently and without ceasing in prayer to God for him, that he may be enabled to stand perfect and complete in all the will of Godq.”]

  2.      An anxious desire to answer the end of his exertions—

[Is a minister thus deeply exercised for his people’s good, and should not they be anxious for their own? Is he harassed with unremitting solicitude, and should they be sitting in a state of indifference? Know, brethren, that the very circumstance of God’s having set apart an order of men to labour for your souls, is a very abundant proof that your souls are of an inestimable value, and that all the anxiety you can feel is less than they call for at your hands. Do but consider, that every moment you are ripening either for heaven or for hell; every action, every word, and every thought, is enhancing either your happiness or misery for ever. More particularly are you responsible for all the means of grace which you enjoy, and for all the efforts which are used for your salvation. Should not this thought fill you with fear and trembling, more especially when you look back upon the opportunities which you have neglected to improve? Have you no reason to fear, lest he who seeks your eternal welfare, and longs above all things to have you as his “joy and crown of rejoicing in the last day,” should, after all, be a swift witness against you to your everlasting confusion? Begin then, if you have not yet begun, to cherish this salutary fear. Remember, what his object is; and then inquire, whether that object have been attained in you. It is not to an approbation of his ministry, or to a mere profession of the truth, that he wishes to convert you, but to a cordial acceptance of the Gospel salvation, and an entire surrender of your souls to God. Less than this will not answer the ends of his ministry, or bring any substantial blessing on your own souls. I pray you, examine well how far this good work has been wrought within you; and learn to “work out your salvation with fear and trembling.” We do not mean that you should be kept in a state of slavish fear: for the very scope and intent of the Gospel is to “cast out all such fear as hath torment.” It is a filial fear that we recommend to you; and it is a filial fear that we would cultivate ourselves: but the more that abounds in ministers and people, the more will the work of God flourish among them, and God himself be glorified in the midst of them.]

MDCCCCXXXV

APOSTOLIC PREACHING

  1 Cor. 2:4, 5.

My speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God.

IN the education of persons for the ministry, it is justly thought that all possible attention should be paid to the attainment of whatever may render them eminent in their profession, and useful in the Church of God. Yet it may well be doubted whether a proper distinction be made between the acquisition of knowledge and the use of it. A man cannot acquire too much; but he may use his knowledge unprofitably, and even injuriously, in the discharge of his holy calling. There is, in the truths which he has to deliver, a dignity, which would be obscured by the artificial ornaments of human oratory. Hence St. Paul, even when at Corinth, where human eloquence was in high request, forbore to comply with the prevailing taste, lest, by yielding to it, “he should make the cross of Christ of none effect.” Nor did he apologize for this departure from their established usages: on the contrary, he vindicates it, and assigns what they could not but acknowledge to be an abundantly sufficient reason for his conduct.

That we may not lose the benefit of his example, I will enter more particularly into the consideration of it; and shew,

  I.      How St. Paul conducted himself in his pastoral office—

It is evident that he here contrasts his own conduct with that of their most celebrated instructors, whom they were wont to admire. The philosophers, whom they had followed, were fond of displaying the profoundness of their own wisdom, and the extent of their own researches: and they were admired in proportion as they were able to maintain their theories with logical subtlety and plausible argumentation. Their great orators, too, to whom they had been wont to listen with delight, had filled their discourses with all the flowers of rhetoric, that, by pleasing the imagination of their hearers, they might suspend the severer exercises of judgment, and persuade beyond the just impulse of deliberate conviction. But to none of these artifices would the Apostle condescend.

He conducted his ministrations with the utmost simplicity—

[He was himself a man of great talent: having been educated under the most celebrated teacher, and made a proficiency in knowledge beyond most of his fellow-students; so that, if he had judged it expedient, he could have moved with celebrity in the path which the most distinguished philosophers had trod. But he disdained to seek his own glory in the discharge of his sacred office: he therefore would have nothing to do with “the enticing words of man’s wisdom.” He had received a message, which he was anxious to deliver; and, in delivering it, “he used great plainness of speech.” He looked not to the powers of language, to impress the minds of his hearers, but to the Spirit of the living God; whose energy needed no artificial aid, and whose power was amply sufficient to carry conviction to the soul. He was taught to expect from God such attestations to his word. He was enabled, indeed, to confirm his word with signs and miracles: but it was to the mighty working of the Spirit of God upon the souls of men that he chiefly looked; and, in dependence upon that, he laboured both in public and in private. “His speech,” when conversing with individuals, and “his preaching” before assembled thousands, were both of the same character. To make known the mystery of redemption through our incarnate God was the office committed to him: and he determined to execute it with all simplicity of mind; “knowing nothing amongst his people but Jesus Christ, and him crucified.”]

In this he had respect to the best interests of mankind—

[The very aim of the principal philosophers was to establish dogmas of their own, which were to be received by their followers as characteristic of the sect to which they belonged. But St. Paul would not have the faith of his hearers to stand on the dictates of human wisdom. The word was God’s: the power that alone could make it effectual was God’s: nor could it be of any real service to the souls of men, any further than it was applied with power from on high. However the people might accede to it as a truth, that they were corrupt and helpless creatures, they could not feel it aright, unless they were taught it by God himself. And, however they might be persuaded that Jesus Christ was the Saviour of the world, they could not believe in him to the salvation of their own souls, unless that faith should be wrought in them by the Holy Ghost. In like manner, every truth of Christianity must be experimentally received, and divinely communicated: and therefore the Apostle would not run the risk of having any of its efficacy imputed to his statements: he would have the faith of all its adherents to be purely and undeniably the offspring of a divine power; so that God alone might be glorified in every believing soul.]

Such was the character of St. Paul’s ministry. Let me now suggest,

  II.      The hints which we may derive from it in the relation in which we stand—

If St. Paul was an example to us as a Christian, he was not less so as a Minister. Now, from his mode of ministering, some important hints arise,

  1.      To those who preach—

[We have the very same message to deliver as that which was committed to the Apostle Paul. And, though we cannot hope, like him, to have our word confirmed with miracles, we may hope that it shall be accompanied with power from on high, to the conviction and consolation of those who hear us. On us, therefore, the same obligation lies, to wave the use of all rhetorical ornaments, and of artificial statements that savour of human wisdom; and to look to the influences of the Holy Spirit to render our word effectual for the good of men. The same holy watchfulness should be found in us respecting the honour of God in the work of man’s salvation. Were our talents ever so great, we ought to deem the exercise of them, in dispensing the Gospel, a matter of extreme care and jealousy. I mean not that they are to be laid aside; for they may be employed to good purpose: but they are not to be employed for the purpose of display, or to exalt our own wisdom: they must be improved only for the purpose of unfolding more clearly the great mysteries of the Gospel, and of rendering them more intelligible to the meanest capacity. The object which we should ever keep in view should be, to have our word accompanied with a divine unction to the souls of men, and to see faith wrought in their hearts with a divine power.]

  2.      To those who hear—

[The same simplicity of mind as befits your minister, becomes you also. You should not wish for displays of oratory, or affect that preaching which savours of human wisdom: you should desire only “the sincere milk of the word, that you may grow thereby.” You should be on your guard against adopting the Shibboleth of a party, or the dogmas of any particular sect: beware, too, of becoming followers of Paul, or Apollos, or Cephas, as your own carnal prejudices may incline you: you must receive the truth as little children; and embrace it, “not as the word of man, but as the word of God.” If rightly ministered, the Gospel will “be declared to you as the testimony of God” respecting his dear Son. Now, a testimony is not received on account of the figures with which it is embellished, but on account of its intrinsic importance, and the veracity of him by whom it is borne: and in this precise way must you receive the testimony of God, who says, that “He has given us eternal life, and that this life is in his Son; and that he who hath the Son, hath life; and he who hath not the Son of God, hath not life.” To know this truth, to feel its importance, to taste its sweetness, and to experience its sanctifying and saving efficacy, this must be your end in attending on the ministry; and, in comparison of this, all gratifications resulting from a display of human wisdom ought to be lighter than vanity itself.]

  In CONCLUSION, let me recommend to you,

  1.      That you form a right judgment respecting spirtual edification—

[There is scarcely any subject on which the Christian world are more in error than this. If persons are pleased with the talents of a preacher, they are ready to suppose that they are edified: but real edification consists in our being more humbled, more quickened, more strengthened in the service of our God: and whatever produces not these effects, however it may please us, is only as a musical exhibition, which leaves us as carnal and corrupt as we were before.]

  2.      That you seek edification in the way in which alone it can be obtained—

[God alone can work it in the soul: “Though Paul should plant, or Apollos water, it is God alone that can give the increase.” You must cry to God for the gift of his Holy Spirit; and beg that “the word may come to you, not in word only, but in power, and in the Holy Ghost, and in much assurancef.” To Him you must look in prayer, before you come up hither; and whilst you are hearing the word; and when you go hence: then may you hope that the word shall be clothed with energy, and prove “The power of God to the salvation of your souls.”]

MDCCCCXXXVI

WISDOM OF THE GOSPEL

             1 Cor. 2:6.

We speak wisdom among them that are perfect.

THESE words appear, at first sight, to have an air of conceit and arrogance: and, if uttered by an uninspired man in reference to lucubrations of his own, they might perhaps be not unjustly condemned, as betraying in the speaker, and generating in the hearers, the unhallowed feelings of pride and self-sufficiency. But, as spoken by the holy Apostle, they are open to no such unfavourable construction. If we were to understand by them, that the Apostle held one doctrine amongst those who were initiated into the secrets of his mind, and another amongst his less-instructed disciples, we could by no means justify him in such a conduct; for he would then resemble those philosophers of old, who, in private, exposed the fallacy of popular errors, which in their public discourses they upheld and sanctioned. This the Apostle never did. If he brought some things to the view of his more enlightened followers, which he forbore to state to others, it was not from any doubt of the truth of the sentiments which he concealed, or from any fear of incurring the displeasure of men by the promulgation of them; but only from a condescension to the weakness of those whose organs of vision were not capable of sustaining the flood of light which he was able to pour upon them. From such motives he certainly did, on many occasions, withhold truths from those who were unable to bear them, and content himself with administering milk to those who were incapable of digesting strong meat. But this is not the import of the passage before us. The simple meaning of it is, that whilst the great subject of his ministrations was by many of his hearers regarded as “foolishness,” it was, in the eyes of those who properly understood it, “wisdom.”

His words will naturally lead me to shew,

  I.      What the true character of the Gospel is—

The Gospel which the Apostle preached was, salvation through a crucified Redeemer: “I determined,” says he, “to know nothing among you, save Jesus Christ, and him crucified.”

Now this, whatever an ignorant and ungodly world may say of it, is “wisdom.”

It is indeed a “hidden” wisdom—

[It was hid from all eternity in the bosom of the Father: nor had the first Archangel any conception of it, till it was revealed to man in Paradise: and all the knowledge which is at this very hour possessed by the Principalities and Powers of heaven respecting it, is derived to them through the progressive revelation made of it to the Church by the Prophets and Apostles of succeeding ages. Even under the Mosaic dispensation it was for the most part “hidden:” because the types and ceremonies, by which it was adumbrated, cast so thick a veil over it, that it could scarcely be discerned at all; and the very prophets who foretold it were unable to unravel the mysteries which they proclaimed to us. The things which it unfolds to our view are perfectly different from any thing that ever entered into the minds of uninspired mend: and at this moment are they “hidden from the wise and prudent, even whilst they are revealed unto babes.”]

But in it is contained the “manifold” wisdom of God—

[It was “ordained of God before the world, for our glory,” even for the salvation of our souls. And in this “great mystery” we may behold his inventive wisdom, his administrative wisdom, his effective wisdom.

No finite intelligence could have conceived such a plan of rescuing from perdition our fallen race, without dishonouring that law which we had violated, and suspending the sentence which justice had denounced. He alone, “whose understanding is unsearchable,” was capable of devising a plan whereby the offence might be punished, and the offender saved.

But how shall this plan be executed? If it be not made known, none can avail themselves of it: and if it be known, it can never be carried into effect: for who would ever dare to lay his hands upon his incarnate God, and inflict on him the things which he was doomed to bear? The Apostle himself tells us, that “if the princes of this world had known what they were doing, they would not have crucified the Lord of Glory.” And, now that the plan is executed, how shall the benefits of it be so imparted, that, whilst no room is left for any man to glory, the sovereignty of God shall not supersede, or in any degree interfere with, the free agency of man? Who but God could divine this?

Again: shall any thing be left to chance? Shall it be uncertain whether, after all, God’s ends shall be attained? No: man shall have the benefit; and God the glory. God will “give a people to his Son, whom he shall have for an inheritance.” “A seed shall serve himk:” and, however far off they may be, God will apprehend them, and bring them to his Son, and “keep them unto the end,” and “perfect in them the good work he has begunm.” Of those whom from eternity he has given to his Son, “not one shall be lost,” “not one be ever plucked out of his handso.” At the same time, all his own perfections shall be glorified; justice in punishing the offence, and mercy in pardoning the offender: yea, mercy shall be the more magnified, because it is exercised in away of justice; and justice, because it is honoured in a way of mercy.

“O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” This indeed may be said in reference to any single part of his plan: and, if so, how much more in reference to the whole stupendous mystery, in all its branches! Verily, in the mystery of redemption, as viewed in all its parts, there “are hid all the treasures of wisdom and knowledge;” insomuch that, though they shall be progressively unfolding to all eternity, they shall never be fully seen, never adequately comprehended.]

Such, then, being the true character of the Gospel, we proceed to shew,

  II.      Whence it is that the godly alone view it in its true light—

The persons here called “perfect,” are the same as in the foregoing chapter are called “the saved,” and “the calleds.” As for absolute perfection, there is no such thing to be found in any child of man. But persons are sometimes called “perfect,” as having grown from children to man’s estateu; and sometimes as being truly upright in opposition to the unbelieving and ungodly world. It is in this latter sense that the term “perfect” is used in our text. These persons, though they be only babes, behold a wisdom in the Gospel; though doubtless their insight into the glory and excellency of the Gospel is deep in proportion to the attainments they have made in the Divine life.

Now these persons alone behold the wisdom of the Gospel,

  1.      Because they alone feel their need of the salvation revealed in it—

[Others know not their lost estate: they see no such evil in sin, but that it may be atoned for by some little act of penance, and be counterbalanced by a few self-righteous and formal services. What then can they want of such a provision as the Gospel has made for their reconciliation with God? What need have they, that Almighty God should become incarnate, and offer himself a sacrifice for their sins? What need have they to plead the merits of a dying Saviour, when their own will suffice? What need have they that the Holy Ghost should come down and dwell in their hearts, when they have a sufficiency of strength within themselves for every service which they are called to perform? But the man who knows how low he has fallen, and how utterly impossible it is that he should ever reconcile himself to God, or attain by any obedience of his own a righteousness in which he may stand before God, will be filled with amazement at the revelation which is made in the Gospel, and at the stupendous mystery there contained: in whatever light it be viewed by others, it will in his eyes be “the power of God, and the wisdom of God.”]

  2.      Because they alone seek to be instructed in it—

[Others “lean to their own understanding;” and, being “wise in their own conceits,” “they are taken by God in their own craftiness.” Not so the humble inquirer. To him is imparted “a spirit of wisdom and revelation in the knowledge of God’s dear Son; so that the eyes of his understanding are openeda;” and he is enabled to discern with clearness and certainty “the things which are freely given to him of God.” By this divine Agent he is led to view “the deep things of Godc;” and to comprehend, in a measure, the depth and height and length and breadth of that love of Christ, which, in its full extent, is utterly incomprehensible.]

  3.      Because they alone are willing to embrace its self-denying doctrines—

[Others are offended at the humiliation it requires: nor can they endure to renounce the world, and to live only for God and for eternity. In justification of themselves, therefore, they “deride” what they choose not to embrace. But the man whose heart is right with God wishes to be humbled in the very dust as a hell-deserving sinner, and delights in “receiving every thing out of the fulness” that is treasured up for him in Christ. Could he have the desire of his soul, he would be “holy as God himself is holy,” and “perfect as his Father which is in heaven is perfect.” Hence, when he finds in the Gospel every thing that he stands in need of, wisdom for the ignorant, righteousness for the guilty, sanctification for the polluted, and redemption for the enslaved, he cannot but adore the wisdom that has ordained so mysterious, so effectual, a salvation.]

  4.      Because these alone give themselves up to the contemplation of it—

[Others “let slip all that they hear,” having no wish to treasure it up in their minds. But the truly upright lay up the word in their hearts, (even as Mary did the words of her youthful Son;) yea, and meditate upon it day and night. They resemble in this respect the holy angels, who are represented as bending down upon the ark, and inspecting with all possible care the law contained in it. No wonder they are instructed; no wonder the veil is taken from their hearts: for God has said, “Then shall ye know, if ye follow on to know the Lord.”

Hence, then, we see the grounds on which the perfect man admires as “wisdom” what all the world besides regard as folly. Being enabled by God to discern its suitableness, and to experience its sufficiency, he glories in it as the perfection of wisdom, and as a comprehensive summary of all that is good and great.]

  Now, as in the text are mentioned the speaker and the hearers—the one delivering with confidence, and the others receiving with submission, the dictates of inspiration—I will, in CONCLUSION, address myself,

  1.      To those whose office it is, or may hereafter be, to preach the Gospel—

[The Apostle, knowing the Gospel to be the very wisdom of God himself, was extremely careful to deliver it with the utmost simplicity. He was able to preach it “with wisdom of words,” and to set it forth with all the powers of language, if he had been so inclined: but he would not do so, “lest he should make the cross of Christ of none effect.” He appeals to the Corinthians themselves, that he had “come to them not with excellency of speech or of human wisdomh;” being anxious “that their faith should stand, not in the wisdom of man, but in the power of God. Now, in this he has set us an example which we ought carefully to follow. We greatly err, if we hope by any meretricious ornaments to embellish the Gospel of Christ. That appears most beautiful, when it is exhibited most simply in its own native form. The whole world would in vain attempt to add any thing to light: and equally vain will be any endeavour to exalt the Gospel by the gaudy trappings of rhetorical expressions. It is by the plain exhibition of a crucified Saviour that God will work. On the wisdom of the wise he will pour contempt: but “by the foolishness of preaching,” that is, by such preaching as the wise of this world account foolishness, “he will save them that believe.” Let ministers then learn from hence how to preach the Gospel, remembering that “the foolishness of God is wiser than men, and the weakness of God is stronger than men.” We may by our additions weaken the Gospel of Christ; but we can never strengthen its efficacy by any thing that we can add. It is in itself “the rod of God’s strength:” and, if we wield it faithfully, all the powers of darkness shall fall before it.]

  2.      To those who hear the Gospel—

[You must seek to attain simplicity of mind, even the simplicity of little children. “If you would be wise, you must become fools that you may be wise.” It is the truth of God that you are to regard, and not the human eloquence with which it maybe proclaimed. You must “hear the word,” not as the word of man, but of God.” You must hear it as God’s word to your own selves in particular; and must “receive it with meekness, as an engrafted word, able to save your souls.” Let this thought be duly impressed upon your minds, and it will operate powerfully to counteract that sad propensity which is in us to set up one preacher above another, because of his peculiar gifts and talents. For what is any man, but a mere instrument of God, whereby God himself was pleased to work upon you? Whether it was “Paul who planted, or Apollos who watered, it was God alone who gave the increase:” and therefore “neither Paul nor Apollos should be any thing in your estimation, (except as you may love them for their works’ sake,) but God who gave the increase.” The praise and glory should be His aloneo.

On the other hand, neither should you despise the word, because it is delivered in weakness. God is often pleased to “magnify his own strength in the weakness” of his instruments. He has “put his treasure into earthen vessels for this very end:” and, if you will look to him for his blessing on the word, he will “ordain strength in the mouths of babes and sucklingsr,” and “enrich you by those who are the poorest in themselves.”

Only seek to behold and to admire the wisdom of God in his Gospel; and you shall find it to be “the power of God to the salvation of your souls.”]

MDCCCCXXXVII

MYSTERIOUSNESS OF THE GOSPEL

             1 Cor. 2:7.

We speak the wisdom of God in a mystery.

AMONGST persons of intelligence, nothing is so highly esteemed as wisdom. And well may it be preferred to every other attainment; because it elevates its possessor in the scale of being, and assimilates him to the highest order of finite intelligences. Even the wisdom that is merely human is deservedly ranked far above all the riches or honours of the world: and much more does divine wisdom merit this place in the estimation of mankind. It is of this latter wisdom in particular that we are now to speak. But, in truth, it far exceeds all human comprehension: for it is the wisdom of God himself; and that wisdom, too, in a mystery, that from all eternity was hid in the bosom of the Most High. Yet is it sufficiently intelligible to answer all the purposes for which it has been revealed, and to enrich the souls of all to whom the attainment of it is vouchsafed. That which contains it all is the Gospel: and it is my intention, at this time, to shew what there is in the Gospel which entitles it to this high character. There are four things, which I will specify:

  I.      The profundity of its principles—

The great principle of the Gospel is precisely that which was typified under the Law—Reconciliation with God through the sacrifice of his Son. Contemplate this:

Reconciliation with God!

[What a mystery! Consider the greatness of the Divine Majesty: consider the meanness and worthlessness of the human race, who, whether they were annihilated, or consumed in the regions of eternal misery, would not be missed from the creation of God; who needs them not, nor can receive any thing from them; and who could, if he pleased, by a mere act of volition, create millions of holy beings to supply their place. Why are they not left to their fate? Why does the Most High God concern himself about them? Why, when they have sinned like the fallen angels, are they not left, like them, to reap the bitter fruit of their wickedness? How can we conceive that God should ever think of being reconciled to such rebellious creatures? Even if a proposal to this effect had first come from man, we could not conceive that God should ever accede to it: how much less then can we imagine, that when no such desire was evinced by man, the proposal should ever originate with our offended God?

But contemplate further,]

Reconciliation by sacrifice!

[What can there be in sacrifice that should answer any such end as this? How can that which is innocent be substituted in the place of the guilty? If such a proposal were made, how could a holy God acquiesce in it? And where could a victim be found? Shall the blood of bulls and of goats take away sin? Impossible. Should the highest archangel offer himself for us? What could he effect, either by doing or suffering, for us? What could he do, beyond what he is by the very law of his creation bound to do? or what could any sufferings of his avail for expiating the guilt of a fallen world? But contemplate yet further,]

Reconciliation by the sacrifice of God’s only dear Son!

[Impossible! The co-equal, co-eternal Son of God be given for such an end! The eternal God become a man! The Creator of all things substitute himself in the place of his creatures! The Lord of Life and Glory die, and bear the curse due to sin, yea, and expiate thereby the guilt of the very persons who nailed him to the cross! Truly, if God has revealed all this in his Gospel, it must be true: but nothing less than the most unquestionable evidence of such a revelation having actually proceeded from God can warrant us to entertain the thought of a reconciliation effected by such means as these.]

But, to get a clearer insight into the mystery of the Gospel, let us notice,

  II.      The comprehensiveness of its provisions—

Nothing in it is wanting that can contribute to,

  1.      The honour of God—

[Were the Gospel at all deficient in this view, it would be impossible for God to approve of it. But there is not a perfection of the Deity which is not honoured by it. The justice of God has all its demands satisfied: the holiness of God is displayed in the brightest colours: his truth is kept inviolate: yea, all the perfections of God are more glorified in this way of exercising mercy, than they would have been if man had never fallen, or never been redeemed. In truth, it is this which gives to the Gospel its chief value: it is valuable, doubtless, as saving man; but it is infinitely more valuable as displaying and magnifying the glory of God.]

  2.      The salvation of man—

[Needs fallen man the removal of his guilt? it is removed from him, as far as the east is from the west, by virtue of this sacrifice. Be it so: the debt we had contracted was infinite: but infinite also was the value of that blood which was shed to expiate our guilt; so that justice itself, being satisfied by our Surety, has nothing to demand at our hands. Does man need also the renovation of his nature? For this also is ample provision made, seeing that by virtue of the blood of Christ the gift of the Holy Spirit is purchased for us; by whose Almighty agency every child of man may be renewed and sanctified, yea, and transformed also into the very image of his God. Does he need yet further a perfect righteousness wherein to stand before God? This, too, is secured to him by Christ’s obedience unto death: for by that a righteousness is formed perfectly commensurate with all the requirements of the law; and it is imputed to every believing soul; so that, clothed in it, he stands perfect and complete before God, without spot or blemish. Nothing that can in any way contribute to a man’s peace of conscience, or holiness of life, or meetness for glory, is wanting in this stupendous mystery: all is provided for; all is secured: and in every part of it the wisdom of God is incomprehensibly and unsearchably displayed.]

The mysteriousness of the Gospel will yet further appear, if we notice,

  III.      Its remoteness altogether from human apprehension—

Supposing man to be informed that God had designs of mercy towards him, in what way would he expect it to be exercised? He would look for it,

  1.      In a way of mere gratuitous forgiveness—

[He would never once have the remotest idea of an atonement. It would appear in his eyes a perfect absurdity. In fact, it did so appear “both to the Jews and Gentiles; being to the one a stumbling-block, and to the others foolishness.” In this light it does appear to the wise and prudent of the present day. For, though the general notion of an atonement may be admitted, and even contended for, by many, as a sentiment in opposition to Socinians and Deists, it is really approved by those only who are taught of God the truth as it is in Jesus. The minds of all by nature lean to the side of uncovenanted mercy, as being less humiliating than that plan of forgiveness which the Gospel prescribes. The imputation of our sin to Christ, and the imputation of his righteousness to us, are doctrines at which the natural man revolts: nor is any man brought cordially to acquiesce in them, till he has been made to feel the extent of his own demerit, and his utter incapacity to do any thing which is good.

Yet, whilst we thus incline to uncovenanted mercy in preference to an atonement, we still expect that mercy,]

  2.      In a way of self-righteous dependence—

[To renounce all dependence on our own works appears absurd in the extreme: for, if we are not to be saved by our works, what need is there for us to perform them? To set them aside in point of merit, seems to supersede all occasion for the performance of them. Man cannot endure to discard all boasting before God. If he cannot purchase heaven altogether, he will do it in part: and if he be constrained to accept of heaven as a free gift, still he will look to himself for something which shall be a ground of preference in the sight of God, or at least a warrant for him to look to God for the communications of his grace. A free salvation, without money and without price, and apprehended solely by faith, is, to the great mass of Christians, an object of offence, rather than of desire and love.]

  3.      In a way of self-confident exertion—

[The doing of something to merit salvation, is always associated with the doing of it in our own strength. The natural man has no conception but that, as he is responsible for all that he does, he must of necessity have a sufficiency for all that he needs to do. The attempting of any thing in the simple exercise of faith, and in expectation of strength communicated from above, appears to him to be an enthusiastic conceit, unworthy of a sober mind. In short, every part of the Gospel salvation, whether as bringing us to God or fitting us for the enjoyment of him, is the very reverse of what the natural man would either suggest or approve. It cannot even he understood by any who possess not a spiritual discernment, nor ever is received but through the teaching of the Holy Spirit.]

Distant, however, as it is, from human apprehensions, we cannot but acknowledge,

  IV.      Its suitableness to the end proposed—

Does God propose to humble the sinner?

[Nothing effects that work like the Gospel: for in the death of Christ he sees the awful desert of sin, and the impossibility of obtaining mercy without an adequate atonement for it. In the requirement of a life of faith on the Son of God, he sees his own utter incapacity for any thing that is good: and, in the imputation of Christ’s righteousness, he is constrained to acknowledge, that even his best works are full of imperfection; and that salvation, from first to last, is, and must be, by grace alone.]

Does he desire to exalt the Saviour?

[The honour of salvation is altogether reserved to Christ, as the Author and Finisher of it: and to him alone, both in heaven and earth, must all the glory of it be ascribed. Not a hope enters the sinner’s mind, but through his atoning sacrifice: not a prayer is offered, but through his mediation and intercession: nor to all eternity will a blessing be enjoyed, without being traced to his merit as the procuring cause, and to the influence of his grace as the efficient cause: so entirely will the glory of it all be given to him alone.]

Does he determine to secure holiness?

[Here it is secured, beyond a possibility of failure: nor is it found in any creature under heaven, but in him who receives the Gospel of Christ. Semblances of holiness we may find in self-righteous formalists; but real holiness in none but those who are penetrated with redeeming love. In confirmation of this truth, we appeal to the records of the Church in every age of the world. Even at the present hour, we shrink not from a comparison with all other people under heaven: and we are free to acknowledge, that the professor of religion who soars not in holiness above all the unbelievers upon earth, is unworthy of the name of Christian, and will have no part with Christ in his kingdom and glory.

Thus we trust that the Gospel, however despised by an ungodly world, is justly entitled to the appellation given it in our text, “The wisdom of God in a mystery.”]

  SEE, then, from hence,

  1.      What is the office of a minister—

[It is to proclaim “the glorious Gospel of the blessed God.” We are to “speak the wisdom of God in a mystery.” We are appointed for this very end, even “as stewards of the mysteries of God.” We are not to be bringing forth notions out of our own minds; but simply to declare what God has done for the salvation of mankind, and how a guilty world may be reconciled to him. This is the ministry of reconciliation, committed unto us; and in the execution of our office, we beseech you, Be ye reconciled to God — — —]

  2.      What is the duty of those to whom he ministers—

[Is that which he brings to their ears “a mystery?” It becomes them to receive it into their hearts, with docility, submission, and gratitude. We expect little children to learn from us, without questioning the solidity of our judgment, or the truth of our assertions. That he cannot altogether comprehend the lessons we teach him, is no reason why we do not expect his assent to them. On the contrary, it is by their first receiving our testimony with implicit faith, that they afterwards come to see both the truth and excellence of our instructions. And it is in this way that we also must acquire the knowledge of the Gospel of Christ — — — But we must also submit to the plan proposed by God, and seek remission altogether in the way pointed out by him — — — And finally, we must feel our obligations to the Most High God, who has done such wonders for the salvation of our souls. Whilst on earth, we must, to a certain degree, be penetrated with the zeal and love which we shall feel in heaven; and both here and in eternity “glorify him with our bodies and our spirits, which are his.”]

MDCCCCXXXVIII

IGNORANCE OF THE GOSPEL, FATAL

             1 Cor. 2:8.

Had they known if, they would not have crucified the Lord of Glory.

IT has been supposed, that there is such a transcendent excellence in virtue, that if it were embodied upon earth, it would be universally revered and honoured. But virtue has been embodied in the person of God’s only dear Son; and yet, instead of receiving from man all the homage which might have been expected, it has been treated with all possible indignity, even to the extinction of the person in whom it was found. But in the assumption that all men would honour it, it is taken for granted that all would be able to appreciate its excellence: whereas men, with jaundiced eyes, see every thing with an unfavourable tint upon it; and, consequently err exceedingly in their judgment respecting it. Through this unhappy bias, men “put evil for good, and good for evil; darkness for light, and light for darkness; bitter for sweet, and sweet for bitter.” No wonder, therefore, if their aversion to what is really excellent rises in proportion to its exalted qualities, and their opposition to it be found to correspond with their judgment. We have the authority of an Apostle for saying that this was the real cause of the indignities offered to our incarnate God. Had men been able to form a correct estimate of his character, they could not have treated them as they did: had they fully understood the errand of love on which he came, and the purposes of grace which he was destined to accomplish, they could not have raised their hands against him: it would have been impossible for persons comprehending the great mystery which he came to consummate, so to act: no; “if they had known it, they would not have crucified the Lord of Glory.”

In speaking of the ignorance of mankind, and especially their ignorance of true religion, I will endeavour to shew,

  I.      Its extensive prevalence—

It prevailed to an awful degree in the apostolic age—

[Respecting the way which God had devised for the salvation of a ruined world, the wisest philosophers had not the slightest notion. Nor had the governors of the Jewish people any just conceptions respecting it. Though they had the Scripture in their hands, and the great mystery of godliness was shadowed forth in all their sacrifices, yet could they not comprehend the purposes of God which were revealed to them. They had the moral law, but knew not its spirituality and extent: they had the ceremonial law, but knew not its typical import: they had the prophecies, but knew not in what way they were to be accomplished. They saw a Messiah promised, but they altogether mistook the nature of the kingdom which he was to establish in the world.]

It prevails also, nearly to the same extent, at this time—

[“The princes of this world,” though born in Christian lands, know, for the most part, but little of Christianity: nay more; the very rulers of the Church itself are far from having that insight into the hidden mysteries of our religion which their general information might give one reason to suppose. As far as a knowledge of the languages in which the Scriptures were written, and a critical skill in interpreting them, and an extensive acquaintance with ecclesiastical history, will qualify men for the sacred office, there may be no cause for complaint: but, if we inquire into men’s knowledge of the “hidden wisdom of God in the great mystery” of redemption, it is lamentable to think how few there are who manifest an acquaintance with it; such an acquaintance, I mean, as has a transforming efficacy on their souls. We see somewhat of the feelings which are generated by a knowledge of this mystery in heaven: we behold, also, the effects produced by it upon the Apostles and martyrs upon earth: but where do we see these feelings excited, and these effects produced, in any considerable degree, in “the princes of this world” amongst ourselves? I mean not to speak disrespectfully of any, or to judge uncharitably of any: but I simply ask, whether, in the public ministrations of men, or in their printed addresses, or in their conversation with each other, there be such a preponderance given to this great mystery as might be expected, or such as would infallibly be given, if its excellence and importance were duly appreciated? Of the secret transactions of men, and the intercourse which may take place between God and their souls, I presume not to speak. I speak only of what is manifested in open act: and of men’s knowledge of this mystery, as tried by that standard, I am constrained to say, it is very partial and confined. Nor need I bring any other proof of my assertion than this, that, wherever this mystery is fully opened, and the different parts of it are inculcated with the energy which its importance demands, the doctrine draws attention as a novelty; and excites odium, as differing from the common standard of the established ministrations. But could this be, if the mystery of the Gospel were so generally known, and its truths so faithfully promulgated, as some would assert? A taper would attract no notice by day; but it is seen at a great distance at night, by reason of the surrounding darkness: and, for the same reason, even a very slender exhibition of the Gospel, which would have passed unnoticed in the apostolic age, now calls forth adoring gratitude on the part of some, and provokes inveterate hostility on the part of others;—a sure proof, that such exhibitions are not so common amongst us as they ought to be.]

To shew how great an evil this ignorance of the Gospel is, I will proceed to mark,

  II.      Its injurious tendency—

In the Jews, it led to nothing less than the crucifixion of the Lord of Glory—

[Both Jews and Gentiles concurred in this act. They did not merely refuse to become the disciples of Jesus, but reviled him, and treated him with all imaginable indignities, and at last put him to death, even the accursed death of the cross. And to what but ignorance can we refer it? Can we conceive, that if they had really known Jesus to be “the Lord of Glory,” they would have dared to treat him thus? Methinks, if love to him for his condescension and grace had not restrained them, a fear of his displeasure must have disarmed their malice. It would have been impossible for them to proceed to such extremities, if they had had any just conception of his person and character, his work and office.]

In a similar way it operates on us also—

[It is obvious that men of all ranks and orders live in a neglect of Christ and his salvation, and seek their happiness rather in the things of time and sense — — — But could it be so, if they really knew what a glorious Saviour he is? Could they think so little of all the wonders of his love, if they had any just comprehension of them in their minds? By our treatment of him, we do, in fact, “crucify him afresh, and put him to an open shame.” I ask, Could we do this, if we knew him to be indeed “the Lord of glory,” who had divested himself of all his glory for us, and become a man for us, and died upon the cross for us, and to be carrying on his work in heaven for us, and coming again to make us partakers of his glory for evermore? Bad as human nature is, it could not withstand such a miracle of love as this: it must lay down its weapons of rebellion at the sight of this: at the sight of this it would feel “a constraining influence to live to Him” who has so “loved us and given himself for us.” From our first inquiry, “Who art thou, Lord?” another would instantly succeed, “Lord, what wilt thou have me to do?” and a life of entire devotedness to his service must of necessity ensue.]

Can we wonder then at,

  III.      Its fatal issue—

It was, to the Jews who continued impenitent, of the most fatal consequence—

[Doubtless their ignorance did in some respects extenuate, but it could by no means excuse, their guilt. The Apostle apologizes for them; saying, “I wot that through ignorance ye did it, as did also your rulers:” but yet he adds, “Repent, and be converted, that your sins may be blotted out;” evidently importing, that without repentance, and thorough conversion to God, they must eternally perish. And St. Paul, whilst he speaks of having “obtained mercy, because he did it ignorantly in unbelief,” still calls himself “a blasphemer, and injurious, and a persecutor,” and “the very chief of sinners,” yea, as the greatest miracle of mercy, a monument of mercy to the whole world. In the Old Testament, God had declared by the prophets that he would not regard ignorance as any excuse for their iniquities: “They are a people of no understanding: therefore He that made them will not have mercy on them, and He that formed them will shew them no favour.” And again, “My people are destroyed for lack of knowledgee.” And under the New Testament, it is even made a matter of appeal to us: “How shall we escape, if we neglect so great salvation?” And again, “If judgment begin at the house of God, what shall the end be of them that obey not the Gospel of God? If the righteous scarcely be saved, where shall the ungodly and the sinner appearg?” Verily no candid person can doubt what the event was to the unbelieving Jews.]

And will it not have the same issue with respect to us?

[The greater our advantages are above the Jews, the greater is our guilt in neglecting to improve them. It is generally imagined, indeed, that those who commit no sin to lower them in the estimation of their fellow-creatures, are happy when they die: and to intimate a doubt of this would be deemed very uncharitable. But “none, except they be converted, can ever enter into the kingdom of heaven.” True indeed it is, that men ignorant of the Gospel, and of the wonders of love and mercy contained in it, are confident, in their own minds, that they have nothing to fear: and hence they continue in “the broad road that leadeth to destruction,” without ever thinking of their impending fate, till they drop into perdition. A fact which a pious writer records, as seen by himself, will well illustrate this. A flock of sheep being frightened on a bridge at the time of a high flood, one of them leaped over the side: all, one after another, followed its example, each supposing that those which had preceded him were safe and happy: but all, to their cost, found out their error when it was too late: for all were immersed in the flood, and perished in the waters. This gives us an exact picture of what is passing all around us. And it is abundantly confirmed in Holy Writ. In the parable of the Rich Man and Lazarus, the rich man, who had no flagrant sin laid to his charge, supposed himself sure of happiness in death; just as his five surviving brethren did, whilst walking in his steps: but from the depths of hell we hear him crying for a drop of water, to cool his tongue; and entreating, that a messenger might be sent from heaven to warn his brethren of their danger: and, as this request could not be complied with, we have reason to suppose that they also, however confident of their safety, became partakers of his awful doom. And would not many, who are gone before, be glad to send such messengers to us? Yes, I doubt not but that thousands and millions of them would be coming from heaven, if they were allowed to perform that friendly office for our self-deceiving race: for, whatever we may think to the contrary, that very Jesus, whom we slight, will ere long “be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.”]

  To IMPROVE this subject, I would entreat you to consider,

  1.      What use you should make of your present opportunities—

[You have “the Lord of glory” set before you, and all the mysteries of redeeming love unfolded to you. Yes, I can appeal to God, that “I have not shunned to declare unto you all the counsel of God.” I pray you, then, continue not ignorant of this great mystery; for it is “the wisdom of God, and the power of God” to salvation to all those who receive it. I need not say, in this place, how eagerly knowledge is sought, in the hopes of promoting men’s future advancement in life: and shall that knowledge be neglected which has so intimate a connexion with your happiness through eternity? I mean not to detract from the importance of human sciences: but I must say, that, when weighed against the knowledge of this mystery, all earthly knowledge is but as the dust upon the balance: for St. Paul, whose judgment in that particular we cannot doubt, “counted all things but loss for the excellency of the knowledge of Christ Jesus his Lord.” Though you possess ever so small a portion of the one, you may be happy: but without the other you can never be happy, in time or in eternity. I must say, then, to every one amongst you, Seek the knowledge of this mystery: seek to comprehend the height and depth, and length and breadth of the love of Christ contained in it. So shall it be progressively opened to your view, and your souls “be filled with all the fulness of God.”]

  2.      What zeal you should manifest for the glory of your Lord—

[Did those who knew him not, crucify him? and shall not those who know him, honour and exalt his name? Should you forbear to do so, “the very stones would cry out against you.” Let an ungodly world complain of you: let them call your zeal enthusiasm, and your love hypocrisy; but be not ye deterred from duty by all the clamour that can be raised against you. You well know what efforts Pilate made to save Jesus from the fury of his persecutors: yet did his entreaties only increase their thirst for his blood. Learn ye of them, and shew the same pertinacity in his righteous cause; yea, rather, Jet your knowledge operate more forcibly than their ignorant animosity: and as they accounted nothing too much to inflict upon him, account ye nothing too great to do or suffer for the honour of his name.]

  3.      How well you may be reconciled to sufferings for his sake—

[He has ordained, that all his followers shall have a cross to bear. But shall you account it hard when it is laid upon you? Was he, the Lord of Glory, crucified for you; and will you not bear a cross for him? It is not without reason that he bids you, under such circumstances, to “rejoice and leap for joy:” for “you are partakers of his sufferings,” and rendered conformable to him; and your reward in heaven is proportionably augmented by it. Be not, then, either afraid or ashamed of the cross for his sake; but glory in it, and bear it after him with joy; and “rejoice that you are counted worthy to bear it for his sake.” You may suppose that you may disarm the malice of the world by the blamelessness of your conduct. But the more you resemble Christ in your conduct, the more will you he called to suffer for his sake. Open as his character and dispositions were, men knew him not. Nor do they know you. Your conduct is as incomprehensible to the ungodly world as Christ’s was. They cannot conceive why you should separate so entirely from their ways, or give yourselves up so entirely to God. If they knew all your views, motives, principles, and habits, they would not so despise you. But, as all that our blessed Lord said or did was perverted, and made an occasion of evil, so must you expect “all manner of evil to be spoken against you falsely for his sake.” But let it not grieve you to be so treated: for “the servant cannot expect to be above his Lord.” Be contented to “suffer with him” here; and be assured that you shall “reign with him” in glory for ever and ever.]

MDCCCCXXXIX

THE GOSPEL A STUPENDOUS MYSTERY

  1 Cor. 2:9, 10.

It is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit.

THE former part of this passage is generally quoted as relating to the eternal world. But, if the latter part be taken in connexion with it, as it ought to be, the sense is evidently determined to those things which were revealed by the Spirit to the Apostles of Christ. And it is in this sense that the words were originally used in the place from whence they are cited. They are part of a prayer, which the Jews, as soon as they shall begin to embrace the Gospel, will pour out before God in behalf of their afflicted nation; entreating him to interpose in their behalf, as powerfully as he formerly did when he brought them out of the land of Egypt; and to make known to them those great and glorious truths of which hitherto they have never had any just conception. To the same purpose the Apostle cites them in our text. He is speaking of the Gospel as “foolishness” indeed to the natural man, but as in reality the most stupendous display of the Divine wisdom; such as had never before been seen, or heard, or thought of, from the foundation of the world; and such as, if previously known to those who crucified our Lord, would have effectually deterred them from executing in that respect the eternal counsels of the Deity.

Confining then our views of the passage to what is revealed in the Gospel, we will shew,

  I.      How infinitely superior the Gospel is to any thing that reason ever devised—

Reason has certainly evinced great powers in relation to things natural and temporal—

[It has penetrated far into the regions of science. It has comprehended within its grasp the whole extent of that field which was laid open to the mind of Solomon; and has arranged according to their nature and properties all parts of the animal and vegetable creation, “from the cedar of Lebanon to the hyssop that springeth out of the wall, together with all the different orders of beasts, and fowl, and fishes of the sea.” Nay, it has soared beyond this terraqueous globe, even to the starry heavens; and has found out the magnitude and distances and courses of the heavenly bodies, together with the laws by which they move in their respective orbits. It has in these and many other respects carried its researches far beyond the limits which nature appeared to have assigned to it, and has raised man far higher in the scale of creation than by his contracted powers he seemed destined to stand.]

But it has made little progress in relation to things spiritual and eternal—

[Man with, all his powers was not able to find out God. Not even the unity of the Godhead was discovered by him; much less were his great and glorious perfections. The wisest philosophers spake on these subjects with much uncertainty and inconsistency. As for any way of reconciliation with God, consistently with the Divine perfections, not so much as a thought of it ever entered into the mind of man, till it was revealed to man by the Spirit of God: it was far out of the reach of human reason to declare, how God should be just, and yet the justifier of sinful men. Even a future state of existence was rather guessed at than fully ascertained; and the nature of that state was wholly unknown:—so true is it, in reference to the whole circle of divine knowledge, that “man by wisdom knew not God.”

Thus, when we compare the knowledge which we enjoy under the Gospel with the discoveries of uninspired men, we are constrained to say, that they are as wide asunder as light is from darkness, and heaven from hell.]

But, to form a correct estimate of the Gospel, we should see,

  II.      How far superior it is to any thing that men had a conception of under the Jewish dispensation—

God did reveal himself to Moses: but his views of God were very partial and indistinct: he saw only, as we are told, “his back parts.” As far as he, and David, and Isaiah had a cleaver insight into the great mystery of redemption than others, they received it rather by special inspiration, than from the notices given of it in the Mosaic law: the Jews as a people had very indistinct notions on the whole subject of religion.

  1.      Their views of God himself were very dark—

[To them he appeared rather as a Sovereign than as a Father; and as a Sovereign of their own nation only, and not the Father of the whole human race. They beheld him rather in the terrific aspect of his majesty, than in the endearing attribute of mercy.]

  2.      They knew but little of the way of acceptance with him—

[They had sacrifices, it is true, but such as could give no peace to a wounded conscience. The very necessity of repeating the same sacrifices from year to year, clearly shewed to them, that their past sins were not fully expiated or blotted out. The sacrifices, in this view, were rather “remembrances of sin,” than real expiations of it. For some sins, as murder and adultery, no sacrifice whatever was appointed: and for these therefore there was no well-grounded hope of pardon. All that they were assured of, in any case, was, rather an exemption from punishment by the civil magistrate, than an everlasting remission of their sins by God himself: so dark, even in this respect, was the dispensation under which they lived.]

  3.      The real blessedness of his people could not be duly estimated by them—

[They possessed indeed many privileges above the heathen; but yet they were kept at an awful distance from God. The people at large could not enter into the court of the more privileged orders, the priests and Levites: nor could any but the high-priest alone enter into the most holy place; and he only on one day in the year, and in the way that was particularly prescribed. Their services consisted altogether in burthensome rites and ceremonies, which, instead of calling forth a sublime exercise of spiritual devotion, were “a yoke which none of them were able to bear.” They went in and out before God as servants actuated by fear, and not as children under the influence of love.]

  4.      Not even the future state of rewards and punishments was clearly known to them—

[Some light indeed was thrown upon the eternal world; but it was faint and glimmering. Little was seen throughout the Mosaic writings but a prospect of temporal rewards and punishments, of an enjoyment of Canaan with much earthly felicity, or of an ejection from it with the attendant miseries of captivity and bondage.

Thus the whole of the Jewish state was at best only as an intermediate state between the darkness of heathenism and the light of the Gospel: it was as the early dawn to usher in the brighter day.]

To elucidate the infinite superiority of the Gospel, we must proceed to shew,

  III.      How full and rich a manifestation of it we enjoy—

“The darkness is now passed, and the true light now shineth;”—

  1.      God himself is now fully revealed to us—

[We see not only his unity, but his subsistence in Three Persons, Father, Son, and Holy Ghost; all in glory equal, and in majesty co-eternal. All his perfections also have been made, as it were, to shine both in their separate, and united, splendour before our eyes;—justice harmonizing with mercy, and righteousness combining with truth, in the salvation of fallen man: yea, justice glorified in the way of mercy, and mercy in the way of justice, and truth and righteousness in all. Yes verily, “the whole glory of the Godhead now shines before us in the face of Jesus Christ.”]

  2.      The mysterious plan of redemption also is now fully opened—

[We are introduced, if we may so speak, to the eternal counsels of the Deity, wherein the Father gave to his Son a people to be redeemed, and the Son undertook to lay down his life for them. In the fulness of time we behold the eternal Son of God laying aside that glory which he had with the Father before the worlds were made; and taking upon him our nature, on purpose that in the nature which had sinned he might suffer the curse that was due to sin. We behold him fulfilling the perfect law of God for us, that we may have his perfect righteousness imputed to us, and at the same time expiating our guilt by his own sufferings on the cross. We see him further rising from the dead, and ascending up to heaven, to carry on there the work he had begun on earth; to be the continual Intercessor for his people, and, as their living Head, to supply them with all that their necessities require. And, finally, we behold him coming again to judge the world, and to assign to his friends, and to his enemies, the portion prepared for them; and then, having completed the whole work of redemption to the uttermost, “surrendering up the kingdom into the Father’s hands, that God may be all in all.”

How amazing is all this! how infinitely beyond all that human eye ever saw, or ear heard, or heart conceived!]

  3.      The felicity of God’s people is now also plainly declared—

[“Perfect peace” is now to be enjoyed by all who believe in Christ. No doubt rests upon the mind respecting the fulness and sufficiency of his atonement: it is known to be a sufficient “propitiation for the sins of the whole world.” Now every believer has free access into the holiest of all, to behold God himself upon his mercy-seat, and to present before him his sacrifices of prayer and praise. Every saint now regards God as his Father, and with a filial confidence goes in and out before him, assured that every thing both in heaven and earth shall be ordered with an immediate view to his good, as much as if there were not another creature in the universe. And lastly, he looks up to the more immediate residence of Jehovah, assured that a crown and a kingdom are prepared for him, even a participation of the Redeemer’s glory, and an everlasting fruition of God himself.

Say, Did ever any child of man, even among the Jews, foresee such things as these? Did even the highest archangel ever form any adequate conception of them, before they were revealed to the Christian Church? No: they were hid from angels, as well as men; and the angels are made wiser by the revelation of them to the Churchi. But to us they are now revealed: they are revealed to us in the written word; and they are revealed in us by the mighty power of the Spirit taking the veil from our hearts, and giving to us a spiritual discernment: and we are authorized to declare, that the most ignorant of true believers at this day is greater than all the prophets, not excepting the Baptist himself, who personally knew Christ, and pointed him out as “the Lamb of God who should take away the sins of the world.”]

  IMPROVEMENT—

  1.      How inexcusable are they who inquire not into these things!

[Has God in his infinite mercy revealed such things to us, and shall we pay no attention to them? Shall we treat them as if they were no other than “a cunningly-devised fable?” Shall “the angels in heaven be desiring to look into them,” and we be unconcerned about them? O, brethren, what account shall we give of ourselves to the Lord Jesus Christ, if, when he says to us, “Search the Scriptures, for they testify of me,” we prefer every other book before them, and either neglect the Bible altogether, or read it only as a formal exercise? Surely our “study should be in it day and night,” and it should be “sweeter to us than honey, or the honey-comb.”]

  2.      How blind must we be, if we see no glory in them!

[What! see nothing wonderful in an incarnate God! Nothing wonderful in God dying in the place of his own rebellious creatures! Nothing wonderful in our being brought by these means into union and communion with God, and an everlasting participation of his glory in the world to come! If these things be not wonderful, tell me any thing that is. You would be filled with utter astonishment, if a fellow-creature were to tell you some of the phenomena of nature; and are you not when God tells you all the wonders of his grace? If these things produce no admiring and adoring thoughts in your hearts, know assuredly that the God of this world hath blinded your eyes, and that “you are in darkness even until now.” Were you of the happy number of the Lord’s people, it would have “been given you to behold the mysteries of the kingdom of heaven:” but “if you see them not, it is because ye are not of God.”]

  3.      How ungrateful are they who do not endeavour to walk worthy of them!

[These things are revealed, not as matters of speculation, but as means of happiness, and as incentives to holiness of life. Do but think what manner of persons ye ought to be in all holy conversation and godliness; ye, I say, for whom such things have been done, and to whom they have been revealed! But it will be well for you to attend to that expression in our text, that “God hath prepared these things for them that love him.” True, in the first instance it is for his enemies: but they do not remain his enemies; on the contrary, they “love him,” and serve him, and “wait for him:” and verily, if, after you have been enlightened by the Spirit of God, and been enabled to behold all these wonders of love and mercy, you do not devote yourselves wholly to the Lord, you shew that you have no part or lot in this matter. You may have believed, like Simon Magus; but like Simon Magus you shall perish: for know assuredly, that, “if ye be Christ’s, ye will crucify the flesh with the affections and lusts, and will glorify God with your body and your spirit, which are his.”]

MDCCCCXL

THE DEEP THINGS OF GOD

             1 Cor. 2:10.

The Spirit searcheth all things, yea, the deep things of God.

IN the verse immediately preceding our text, which is a citation from the Prophet Isaiah, there is a remarkable difference between the words, as uttered by the Prophet, and as cited by the Apostle. The Apostle quotes only so much as was sufficient to shew that the great mystery of redemption was never conceived by man before it was revealed to us by God. But the prophet excludes all the bright intelligences of heaven, no less than men; and intimates that none but God was privy to the Divine counsels: “Neither hath eye seen, O God, besides thee, what He hath prepared for him that waiteth for him.” This omission we should not have particularly noticed, if the Apostle had not, by his subsequent observations, drawn our attention to it more particularly, by shewing, that though there was no finite intelligence privy to these counsels, there was ONE, who, though God, was in some respects to be distinguished from Him, whose counsels they were, and who did “search,” and behold with perfect accuracy, the very utmost depths of that mystery, and who also had revealed them to the Apostle:—“God,” says the Apostle, “hath revealed them to us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of a man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God.” Now, throughout this whole passage, there is repeated mention made of God, as the source and fountain from whence this mysterious plan emanated; and of the Spirit of God, as a distinct Agent discovering these depths to us. From hence we have an insight into the doctrine of the Trinity of persons in the Godhead; a doctrine obscurely intimated in the words of the prophet, but plainly declared in the Apostle’s fuller explanation of them. The personality of the Holy Spirit, and his divinity, are here repeatedly asserted: and a beautiful light is thrown upon those words of the prophet; “No eye hath seen, O God, besides thee:” for though no created being hath seen, the Holy Ghost hath: for “the Spirit searcheth all things, yea, the deep things of God.”

In these words we are led to contemplate the province of the Holy Spirit in relation to the great mystery of redemption; to contemplate it, I say,

  I.      As exercised by him in reference to God—

He “searcheth the deep things of God:” he searcheth,

  1.      The eternal purposes of his grace—

[From all eternity did God determine to suffer the fall of man, and to provide means for his recovery. The means ordained by him were, the incarnation and death of his only dear Son, whom he would send into the world to be a propitiation for sin, and to work out a righteousness whereby the believing penitent might be justified. Every particular relative to this mysterious plan was foreseen and fore-ordained. The person of whom the Son of God should take our flesh; the time at which he should come into the world; the various incidents of his life; the minutest circumstances of his death; the agents that should effect it, and the precise part which every one of them should bear in effecting it, whether Judas in betraying him, or Pilate in condemning, or the Romans in crucifying, or Joseph and Nicodemus in burying him: every thing also relating to his resurrection and ascension, and the sending of his Holy Spirit, and the consequent establishment of his kingdom in the world; all was ordained of God the Father: but all was searched out by God the Holy Ghost. He had the same perfect knowledge of it as the Father himself; and not the smallest incident that occurred in any part of it was hid from his all-seeing eye. “No eye saw it, besides his:” but he saw it in all its parts, and in all its bearings: not the slightest thing connected with it was hid from him.]

  2.      His particular dealings with every individual of mankind—

[The salvation of all was to be of grace, from beginning to end. Yet was man to be dealt with as a rational and responsible being; every man being left to the freest exercise of his own will, yet subject to an agency within, which, in all that should be saved, should be effectual for the overcoming of all the evil propensities of his nature. It was not ordained that all should ultimately be saved: but it was ordained, that those who were saved should have nothing to boast of; and that those who perished should have nothing to complain of: the saved should owe their salvation to him alone; the lost should owe their condemnation wholly to themselves. But who could fathom such depths as these? Who could tell how God should ordain all, and yet not interfere with the free agency of any; and how he should reserve to himself the praise from all that were saved, and leave all the blame of condemnation to rest on those who should bring that doom upon themselves? But the Spirit of God searched out all these unfathomable depths. He saw how the whole should be carried into effect, in every individual of the human race: at what time, in what manner, and by what means, the elect should be converted, preserved, perfected; and, at the same time, how the rest should be left to reject the mercies offered them, and to perish under an accumulated weight of misery. If St. Paul, in relation to the calling of the Gentiles and the restoration of the Jews, exclaimed, “O the depths!” much more must we, in the contemplation of such mysterious works as these.]

  3.      The glorious issue of all his dispensations—

[The result of all will be the glory of God, both “in them that are saved, and in them that perish.” “Though Israel be not gathered, yet will He be glorious.” God declared that he would get himself glory on Pharaoh and all his hostsc: and, on his destruction of them all, Moses said, “Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy.” In the judgments also that were executed on Nadab and Abihu, God was “glorifiede.” In like manner, even in the torments of the damned, will God be glorified: for all who behold the infliction of his wrath will be constrained to say, “Lord God Almighty, true and righteous are thy judgments.” It is indeed a tremendous thought, and to our weak apprehensions it appears incredible, that God should be glorified in the eternal condemnation of any of his creatures. But so it will be: and at the last day, when Jesus “shall come to be glorified in his saints, and admired in all them that believe,” will the objects of his wrath be confounded before him, and never have one word to utter in arrest of his judgmentsh. Now all this the Holy Spirit saw from the beginning. He saws that if mercy was glorified in the salvation of some, justice would be glorified in the condemnation of others: and that the whole issue of this stupendous mystery would be worthy of the Most High God; of the Father, who had planned it; of the Son, who had executed it; and of the Spirit, who had carried it into full effect.]

But as the Holy Spirit, in the exercise of this office, has respect to us, it will be proper for us to contemplate it,

  II.      As exercised by him in reference to us—

“He searcheth all things,” as the Apostle intimates, on purpose to reveal them to us. He searcheth them,

  1.      As a Teacher, to reveal them to us—

[It is the Holy Spirit who revealed this hidden mystery to prophets first, and then to the Apostles of our Lordk: and the whole of the written word was penned by inspiration from him — — — But in the sacred volume there is much that is beyond our comprehension: indeed, if it were all level with our capacity, we should have reason to doubt whether it were really from God; seeing that it would be totally unlike to his other works of creation and providence, in which there is confessedly much that no human being can explain. But the Spirit having searched the deep things of God, is perfectly acquainted with them all, and has revealed to us nothing but what he knows to be true. We, therefore, must receive by faith all that he has declared. Our only concern is, to know what the Holy Spirit has spoken in his word: and that once ascertained, we must receive it with childlike simplicity; saying, ‘What I know not now, I shall know hereafter.’ That we cannot comprehend it, should be no objection to us: for, if God had explained the whole ever so clearly, there must be many things which we could not comprehend. Let a philosopher declare to an uninstructed peasant some of the more hidden depths of astronomy, could the peasant comprehend them? or could the philosopher, by all the clearest demonstrations, enable him to comprehend them? And if such a distance exist between men, may we not well suppose that an infinitely greater distance will be found between God and man? I say, it is our wisdom to submit our understandings to the word of God: and there is no juster lesson afforded us in all the Scriptures, than that of the Apostle, “If any man will be wise in this world, let him become a fool, that he may be wise.”]

  2.      As an Instructor, to reveal them in us—

[To Him we are directed to look for that spiritual discernment, whereby alone we can comprehend the truths of God. The Apostles themselves, after they had heard our Lord’s instructions for nearly four years, were unable to understand the Scriptures, till “he opened their understandings to understand them.” So it is with us: we must have a “spirit of wisdom and revelation given to us,” before we can attain “the knowledge of Christ;” and must “all be taught of God,” before we can “know the things that have been freely given to us of Godq.” Let me then recommend, that, whenever you open the inspired volume, you lift up your hearts to him, and say, “Open thou mine eyes, that I may behold wondrous things out of thy law.”

Shall this be thought unnecessary? Shall it be supposed, that, because we have the words and sentences plainly written, we can necessarily discern the mind of God in them? Were this the case, every student of the Scriptures would, in all their principal and fundamental points at least, have a clear understanding of them. But experience proves, that, like the Scribes and Pharisees of old, we may have an accurate knowledge of the letter, and yet have no conception of the spirit of them. They are a sealed book to us at this time, as they were to those of former days. Like a dial, which has the figures accurately marked, and the gnomon rightly fixed; but yet you look at it in vain, till the light of the sun shine upon it: so in vain do you read or study the Holy Scriptures, till a light shine upon them from above, or till God “shine into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ.”]

  3.      As a Governor, to bring us into subjection to them—

[If the Spirit of God have searched out for us the deep things of God, and have made them known to us, it is not that we should speculate upon them, but that we should, as far as possible, be conformed to them. We must be as ready to obey him in what he commands, as to believe him in what he reveals. We must complain of nothing as an hard saying; but must give up ourselves as willing servants to fulfil his will, or rather must be like metal that is ready to be poured into the mould which God has prepared for us. This is the very idea suggested by the Apostle Paul, when he says of all true Christians, “Ye have obeyed from the heart that form of doctrine which was delivered you:” his expression rather is, “Ye have obeyed from the heart that form of doctrine, into which, as into a mould, ye were delivered.” If this be not attained, the manifestation of God’s will in the written word will be of no use: indeed, it will only occasion our heavier condemnation.

If any reply, that there are commands which appear unreasonable, and that we cannot be required to obey them; I answer, We are not to sit in judgment upon God, and to determine whether his commands be reasonable or not. We expect to be obeyed by our children and our servants, though they do not know all the objects we have in view when we issue our commands. We expect them to give us credit for ordering only what is wise and good; and to take for granted, rather than deliberate upon, the wisdom of our commands. And what we expect of others, we may well be required to render unto him.]

  4.      As a Witness, to testify of our conformity to them—

[It is said of him, that “He searcheth all things:” and if he search “the deep things of God,” does he not also search the deep things that are in our hearts? Yes, “He searcheth the heart and trieth the reins,” and discerneth the inmost thoughts and intents of our hearts. “I know,” says he, “the things that come into your minds, every one of them.” Yes, “He weigheth the spirits,” and ascertaineth precisely the measure of good and evil that there is in the heart of every one amongst us. We must not suppose that he has fully executed his office when he has revealed to us the deep things of God. No: he searches how we receive them; how we improve them; how we answer the end of God in them. And this he does with a view to a future judgment, that we may all “receive according to what we have done in the body, whether it be good or evil.” Let us, then, bear this in mind: let us remember, that he is conversant with every inclination, every affection, every appetite of our souls. The darkness is no darkness with him, but the night is as clear as the day: and as his testimony respecting God is true, so will his testimony respecting us be true. Attend then to the way in which every day and every hour is spent. Mark in what frame your mind is, in all your public or private addresses to the Most High. Call yourselves to a severe account respecting every duty and every defect. After all, you will never weigh yourselves so accurately as he weighs you: and “if your heart condemn you, God is greater than your hearts, and knoweth all things: but if your heart condemn you not, then have you confidence towards God.”]

MDCCCCXLI

INFLUENCES OF THE SPIRIT

  1 Cor. 2:12, 13.

Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

NO man was ever better qualified to please men with the charms of oratory than the Apostle Paul: for, in point of talent, few perhaps have ever exceeded him; and, in point of knowledge, no uninspired man ever came near him. In the great subject of his ministrations there is a sublimity, in comparison of which all other subjects are but as a star before the meridian sun. Yet, in setting forth that subject, he was particularly careful to “use all plainness of speech,” lest he should obscure, rather than illustrate, its excellency by any vain attempts to embellish and adorn it. This he repeatedly mentions, as the stated rule prescribed to him by God, and followed by him. “Christ,” says he, “sent me to preach the Gospel, not with wisdom of words, lest the cross of Christ should be made of none effect.” In conformity with this commission, he says, “I came to you not with excellency of speech or of wisdom, declaring the testimony of God:” and again, “My speech and my preaching was not with enticing words of man’s wisdom:” and so also in the words of my text, “Which things we speak, not with words which man’s wisdom teacheth.” As, in receiving the Gospel, he had been taught it by the Spirit of God; so in communicating the knowledge of it to others, he would make use of no other language than that which the Spirit himself had provided.

The declarations of the Apostle in my text will lead me to shew,

  I.      Whence a minister must receive his choicest qualifications—

Of course, if he would instruct others, he himself must be instructed in “the things which are freely given to us of God”—

[God has given us salvation in the Son of his love — — — He has also made known to us this salvation in the fullest manner — — — And this is the subject which even servant of his has it in commission to unfold to a benighted world — — —]

But how is he himself to obtain the knowledge of it?—

[He must “receive it, not from the spirit of the world, but from the Spirit of God.” It is itself altogether foreign to all that the world either cultivates or admires. It is not within the power of human intellect to comprehend it; or of human investigation to search it out; or of human wisdom to impart the knowledge of it. The Spirit of the living God alone can convey it to the mind.

If it be asked, How are we to account for this? I will confess, that the statement, by which persons very generally endeavour to account for it, I greatly disapprove. We are told in the words following my text, that “the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” Hence some imagine that a distinct sense must be given to us, without which we can no more discern the truths of the Gospel, than a man can discern the objects of sight, or smell, or taste, whilst he has not the organs proper for the perception of them. But, were this the case, a man would be no more blameable for his ignorance of divine things, than a man who was born deaf or blind would be for not perceiving objects by his eyes or ears. A juster view of the case, I apprehend, is this. The word is that seal which the Spirit of God uses for the stamping of the Divine image upon man; and the heart of man is the wax, which is ordained of God to receive the impression. But the wax is hardened by sin; so hardened, that not even the word of God himself can make any impression on it. Hence it resists the word, even as stone or iron would the action of a seal upon it. Thus is man’s ignorance to be ascribed, not less to the hardness, than to the blindness of his heart. Nor is this all. Man does not only withstand the word, as stone or iron would the impression of a seal, but as a spring would resist it. In a spring there is a re-action, proportioned to the force which acts upon it: and this is the kind of resistance which the heart of man gives to the word of God. Man’s heart rises in opposition to the word, and with all its power repels it. The Jew rejects it as “a stumbling-block;” and the Greek despises it as “foolishness.” And hence it is, that no power but that of the Spirit of God can overcome the obstinacy of man’s resistance to the word.

And how does the Spirit of God produce this effect? It operates as fire on the wax. Our Lord has said, that he will “baptize us with the Holy Ghost and with fire;” that is, with the Holy Ghost, who shall operate as fire. And when that divine Agent applies the word to the soul, he humbles the soul, and softens it, and renders it susceptible of that very impression which the word is intended to make upon it. And this is the very account which St. Paul himself gives of the process, when he says, “Ye have obeyed from the heart that form of doctrine which was delivered you;” or, as it should rather have been translated, “Ye have obeyed from the heart that form of doctrine, into which (as into a mould) ye were delivered.”]

The dependence of a minister on the Spirit of God for the instruction of his own mind shews,

  II.      How alone his efforts can be made effectual for the salvation of his hearers—

It is not by the power of human eloquence that he must prevail—

[Human eloquence is good in its place: but it can add nothing to the truth of God. On the contrary, it rather takes from the power of God’s word, than adds any thing to it; just as any efforts of man to augment by paint the brilliancy of a diamond, would only, in the issue, obscure its lustre. There is a majesty in the word of God, which we may enervate, but can never augment.]

It is by the simple statement of the Gospel, as revealed in the sacred records—

[The words of Scripture have a power which no words of man can attain. And, though it is not necessary that they should be used on every occasion, they must always be the foundation of what we assert, and must always be referred to in confirmation of it. St. Paul “compared spiritual things with spiritual:” he had to unfold spiritual truths; and he referred to what the Spirit of God had previously revealed, as containing the substance of all that he promulgated. Did he set forth Jesus as the Messiah? He referred to the prophecies which had announced his advent, and were fulfilled in him. Did he expatiate upon the work and offices of Christ? He referred to those typical institutions which had been appointed to shadow them forth. Thus, in like manner, must we do; particularly pointing out the spiritual provisions of the Gospel as suited to the spiritual necessities of man. It is this kind of statement which alone succeeds to any great extent. God might, if he pleased, render more partial statements effectual; and on some occasions he does: but for the mostpart, it is by an exhibition of the Gospel AS A REMEDY, that he chiefly works for the salvation of man. The state of man, as fallen, must be fully opened: his guilt and danger and helplessness must be set forth with all fidelity: then must the Saviour be proclaimed, as making a full atonement for our sins, as bringing in for us an everlasting righteousness, and as supplying out of his own fulness all that our utmost necessities can require. This is the doctrine to which the Holy Ghost bears testimony, and which he uses as a seal, to stamp the divine image on our souls. A striking instance of this may be seen when Peter opened this Gospel to the Jews; and again, when he also first opened it to the Gentiles. On the latter occasion, when he had said, “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins,” it is particularly noted, “When Peter spake these words, the Holy Ghost fell on all them that heard the word.” And we also can bear testimony, that he does yet set his seal to these blessed truths, and make use of them for the consolation and salvation of those who hear them.]

  From this subject we may LEARN,

  1.      How to judge of our knowledge of divine things—

[A head-knowledge of them may be obtained from books: but a heart-knowledge, if I may so speak, can be acquired only by the teaching of the Holy Spirit. We should carefully inquire, therefore, of what kind our knowledge is. If it be such as man can impart, it is not that which will prove of saving benefit to our souls. But it may be asked, ‘If the subject matter be the same, how shall I distinguish between human teaching and divine?’ I answer, The distinction can be known only by experience. Suppose a person who had constantly seen the sun, but never felt its beams, were told, that a man exposed to the action of its rays had a totally different perception of the sun from any which a mere sight of it would produce: he could not enter fully into the distinction, as the person could, who felt the genial warmth of the sun: and so a person, unacquainted with the operations of the Spirit upon the soul would have a very inadequate idea of the experience of one who felt them, even though we should labour ever so much to make him comprehend it. But yet, methinks, you will not be altogether at a loss to comprehend the distinction, if I say, that the truths of the Gospel, when received from man only, abide in the mind much in the same way as any speculative subject does; whereas, when applied to the soul by the Spirit of God, they produce a feeling corresponding with the truths themselves; that is, a feeling of humiliation, or confidence, or joy, as the subject itself may require. Perhaps we may understand the matter yet more clearly, if we refer to the illustration before used, of a seal and the wax: the same seal is applied to both; but the one, by reason of an invisible action of heat upon it, receives an impression; whilst the other, by reason of its obduracy, remains unimpressed. Inquire then, I pray you, whether divine truth operate on your minds, to the production of penitential sorrow, of holy joy, of unreserved obedience. It is from its effects, in assimilating the soul to the Divine image, that you must judge of the source from whence your knowledge flows. If it be from God, you may rest assured that it will lead you to God.]

  2.      How we may grow in all that is good—

[If we can learn only from the Spirit of God, we must still continue to seek his heavenly teaching. Even after our eyes have been opened by the Spirit of God, the Scriptures will still be to us as a sealed book, unless He shine upon it from on high, and shine into our hearts also, to give us the knowledge of it. Remember, then, to seek, even to your latest hour, instruction from Him. If at any time you take up the Scriptures, to read them, forget not to pray, with David, “Open thou mine eyes, that I may behold wondrous things out of thy law.” So also, when you come to hear the word, look up to the Holy Spirit for his gracious influence upon your soul: for if it come not home to you “in demonstration of the Spirit and of power,” it will be only “as water spilt upon the ground, which cannot be gathered up again:” but if you rely simply upon him, and “receive it with meekness” as little children, you shall find it “mighty, through Him, to the pulling down of every obstruction,” and shall experience its sufficiency to sanctify and save the soul]

MDCCCCXLII

THE NATURAL MAN’S IGNORANCE OF DIVINE THINGS

  1 Cor. 2:14.

The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

CHRISTIANITY, as far as relates to its provisions, is founded on the necessities of man: there is a perfect correspondence between the want and the supply: whichever of the two is contemplated, we of necessity behold, or at least may behold, the other. Men, it is true, are not very willing to acknowledge their necessities; and hence they think lightly of the blessings of the Gospel salvation: and many, who are willing to confess the depravation of their will and their affections through the fall of our first parents, are very averse to admit the loss they have sustained in their intellectual powers. But it is certain, that the mind of man is no longer what it was before the introduction of sin into the world: it can no longer discern the glory and excellency of Jehovah, or the mysteries of his spiritual kingdom. This is expressly declared in the words before us; which it is our intention,

  I.      To explain—

That we may have a just view of them, we will distinctly shew,

  1.      Whom we are to understand by “the natural man”—

[The term which we translate “natural,” is differently translated in different places; and the sense must always be determined by the context. Now the whole context shews, that the person here spoken of is man in his natural state, untaught, and unassisted by the Spirit of God. From the middle of the preceding chapter, two descriptions of persons are mentioned; one, wise in respect of earthly knowledge, but spiritually blind, and, in consequence of that blindness, pouring contempt upon the Gospel: the other, as spiritually enlightened, and, in consequence of that illumination, accounting the Gospel the richest display of God’s wisdom and power. The former the Apostle denominates the “wise, the scribe, the disputer of this world,” and comprehends among them “the princes of this world:” these, in our text, he calls “the natural man,” that is, man conversant with worldly knowledge, but uninstructed by the Spirit of God.]

  2.      What are those things which he can neither receive nor know—

[These are “the things of the Spirit,” or, the great mysteries which are revealed to us in the Gospel. And when it is said, that the natural man cannot know them, we are not to understand merely that these mysteries are not discoverable by the light of reason, so as to supersede the necessity of any revelation; but that, however revealed to us externally by God, they cannot be inwardly comprehended, without a special discovery of them to the soul by the influence of the Holy Spirit. As far as they are capable of being judged of by reason, or are mere matters of science, any man may, by the application of his own natural powers, understand them: but, as far as they are objects of faith, and matters of experience, no man can understand them, unless he be taught of God. Theoretically, he may maintain the whole system of the fall and the recovery; but, practically, he cannot realize in his soul the truths which he maintains: the humiliation which his depravity calls for, he cannot feel; nor the gratitude, which the wonders of redemption so imperiously demand. On the contrary, the whole system, however as a theory it may be approved, as a practical and influential principle in the soul is accounted “foolishness.”]

  3.      Whence this incapacity arises—

[It is well accounted for in the words before us: “He cannot know them, because they are spiritually discerned.” We are not to understand by this, that the spiritual man is endued with any new faculty, which the natural man does not possess; for then the natural man would be rather to be pitied for a defect which was unavoidable, than to be blamed for a weakness to which he himself was accessary: we are rather to understand, that the natural man does not make a right use of the faculties which he already possesses, but, through the corruption of his own heart, renders them unfit for the use for which they were originally designed. Perhaps we may attain some insight into this matter by means of an easy and familiar illustration. Many by nature are very indistinct in their organs of vision; and art has enabled them to supply the defect. From the formation and structure of their eye, the objects which they behold do not fall upon the retina that should reflect them, but either fall short of it, or go beyond it: but, by interposing a proper medium, the object is brought to such a focus as the eye requires; and is then clearly discerned. Now we may suppose our natural pride, and unbelief, and sensuality, to have rendered our spiritual discernment so indistinct, that nothing is seen aright; but objects, especially spiritual objects, are dim and distorted: but humility, and contrition, and faith being given by God as a new medium through which they shall be seen, the objects are made, so to speak, to fall upon the heart, and are discerned by the heart in all their true colours and dimensions. We do not propose this as a perfect illustration; for nothing in nature will perfectly represent the mysteries of grace: but it may serve perhaps to convey some faint idea of our natural incapacity to know and to receive the things of the Spirit; and may shew us what we want in order to a spiritual discernment. It is the Spirit of God alone that can supply us with those qualities of mind which will rectify the defects of our visual organs: but when he does supply them, then, in proportion as they are communicated, will be the clearness of our sight. We again say, that we do not bring this as a perfect illustration, and much less as a proof, of the truth we are considering: but we apprehend, that it is such an illustration as the word of God sanctions. Our blessed Lord tells us, that, “if our eye be evil, the body will be dark; but that, if our eye be single, our whole body will be full of light:” and St. Paul says, that “by reason of use our senses are exercised to discern both good and evil;” by which two passages we learn, that the rectification of our visual organs, and the due application of them to their proper objects, are the appointed means of communicating to us a spiritual discernment.]

This truth, we now proceed,

  II.      To confirm—

The natural man, under all circumstances, is blind to the things of God—

It was so in our Lord’s day—

[Never was there any light comparable to that which was diffused by the Sun of Righteousness: yet the darkness comprehended it not. Our Lord came to his own, and his own received him not. The very people who, from their acquaintance with the Holy Scriptures, and their opportunities of knowing the character of our blessed Lord, and the proofs of his divine mission, had the best means of ascertaining the truth of his Messiahship, could see “no beauty or comeliness in him for which he was to be desired.” The great mass of the Jewish people accounted him an impostor: and when his own Disciple, Peter, confessed him to be the Christ, the Son of the living God, our Lord said to him, “Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” Whence it is evident, that none can truly receive Christ in all his characters and offices, unless a spiritual discernment be given unto them by the Spirit of God. Clear as our Lord’s discourses were, they were not understood fully even by the Disciples themselves. “To them indeed it was given to know the mysteries of the kingdom of heaven” more clearly than to others; but even they could not enter fully into the nature of his kingdom, no, not after he had risen from the dead, till “he opened their understandings to understand the Scriptures.”]

It was so under the ministry of the Apostles—

[Paul himself, so far from being convinced by the wonders of the day of Pentecost, was the most determined enemy of the Christian Church, till Christ himself arrested him in his mad career, and revealed himself to him by an immediate vision, and a special revelation from heaven. In like manner the ministry of Paul was as offensive to some, as it was delightful and instructive to others. Those “whose hearts the Lord opened,” as he did Lydia’s, “to attend to the things spoken by Paul,” received the word with all gladness; but the great majority of his hearers rejected it with abhorrence. The very same words spoken before Festus and Agrippa, made one to cry out, “Paul, thou art beside thyself:” and the other to say, “Almost thou persuadest me to be a Christian.”]

And thus it is also at this day—

[The work of conversion does not go forward among “the wise, the mighty, the noble:” on the contrary, the Gospel is very generally esteemed as “foolishness” among them. We still find occasion for the same acknowledgment as our Lord himself made: “I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it seemed good in thy sight.” To this source we must trace all the difference that we still observe amongst the hearers of the Gospel: “the Spirit of God worketh all in all; and divideth to every man severally as he will.” If we know Christ, it is because “he hath given us an understanding that we might know himh,” and “an unction of the Holy One,” whereby our faculties were enabled to apprehend him: and, if we have come to Christ, it is because “we have heard and learned of the Fatherk.”]

Humiliating, no doubt, this declaration is: nevertheless it is one which we shall do well,

  III.      To improve—

We may learn from it—

  1.      How to appreciate divine knowledge—

[Valuable as human knowledge is, it hears no comparison with that which is divine. So superior is “the excellency of the knowledge of Christ Jesus our Lord,” that St. Paul accounted all things but as dross “and dung in comparison of it.” It is more excellent in its nature, more exalted in its origin, and more beneficial in its use. Into the mystery of redemption the very “angels themselves desire to look.” To understand it, we must be taught, not of man, but of God; and, when we have received it aright, it will renew and sanctify us after the Divine image. Let it then be sought by us, not exclusively indeed, but supremely. Let us not be satisfied with any knowledge which the natural man can attain: but let us seek that which shall carry its own evidence along with it as divine, by its renewing, sanctifying, and comforting influence upon the soul.]

  2.      How to seek it—

[Nothing is to be attained without diligence: but it is not by study only that the knowledge of divine things is to be acquired: we must “cry after knowledge,” at the same time that we “search for it as for hid treasures.” It is “the Lord alone who giveth wisdom;” and therefore we must seek it from him by earnest prayer. We must beg him “to give us the spirit of wisdom and revelation in the knowledge of him,” that the eyes of our understanding being enlightened, we may see “the deep things of God.” He first “commanded light to shine out of darkness” in the material world; and a similar process must take place in our minds through the operation of his word and Spirit. We must be “taught of God, as all his children are:” and then only shall we behold “the light of the knowledge of the glory of God in the face of Jesus Christ, when he shines into our hearts to give it us.” Our studies therefore must all be accompanied with prayer, and we must never take up the Holy Scriptures without crying, like David, “Lord, open thou mine eyes, that I may behold wondrous things out of thy law.”]

  3.      How to employ it—

[Has God in his unbounded mercy opened our eyes, and enabled us to see what the natural man is not able to receive? Surely we should endeavour to employ that light in the way that shall most conduce to his glory. We should make use of it as the means of searching out his glorious perfections, and of discovering the heights and depths of his unsearchable love. We should also employ it for the rectifying of all our own views, and spirit, and conduct: and, finally, for the diffusing, to the utmost of our power, the knowledge of him throughout the world. As it was said to Peter, “When thou art converted, strengthen thy brethren;” so is it said to us, “Freely ye have received, freely give.” No one gift is bestowed on us for ourselves alone, but for the good of others: and knowledge in particular is a talent entrusted to us for the benefit of all around us: “it is a light that is to be set on a candlestick, and not to be hid under a bushel.” If then, through the distinguishing grace of God, we have been called to the knowledge of the truth, it becomes us to “shine as lights in the world,” and so to “hold forth the word of life,” that others may be “guided into the way of peace.”]

MDCCCCXLIII

ADVANTAGES OF THE SPIRITUAL MAN

  1 Cor. 2:15, 16.

He that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

TO claim, in the behalf of any person, a pre-eminence and distinction which does not belong to him, is invidious and unwise; but to prefer such a claim in behalf of persons on account of some peculiarity in their religious sentiments or feelings, would be an act of palpable impiety. In proclaiming, therefore, the advantages of a spiritual man above those who are only carnal, I would proceed with extreme caution, lest I should appear to arrogate in his behalf what does not truly and properly belong to him. Yet we must not dissemble, that the Scriptures do paint in very bright colours the privileges of the true Christian; and that he is represented as a “child of light,” whilst others are “children of darkness;” yea, and as “a child of God” too, whilst others are declared to be “the children of the wicked one.”

It is evident that there is in the passage before us a comparison drawn between the natural and the spiritual man. The natural man is he who has nothing but what he possesses by nature, or has acquired by his natural powers: the spiritual man is one who has been enlightened and renewed by the Spirit of God. The former, in all his views, desires, and pursuits, is circumscribed by the things of time and sense: the latter soars to spiritual things, and lives, as it were, in a sublimer atmosphere, the element of heaven.

Of these latter the Apostle speaks in the words which I have just read; which will lead me to set before you,

  I.      The advantage which the spiritual man enjoys above all others—

“He judges all things”—

[Of course, we must understand this observation as relating to those things only which come properly before him as a spiritual man: for, in relation to arts and sciences, or indeed to any thing which is within the reach of the natural man, he has no advantage whatever. Solomon speaks in the same unqualified terms: “Evil men understand not judgment: but they that seek the Lord, understand all things” St. John also uses nearly the same language: “Ye have an unction from the Holy One, and ye know all things.” But common sense, as well as experience, shews, that we must limit the assertion to those things which pertain to the salvation of the soul. And here I might enumerate a great variety of things: but I will content myself with specifying two, which will carry their own evidence along with them.

The spiritual man, then, “discerns” (that is the meaning of the word, which we translate “judgeth,” and it is so translated in the margin of our Bibles) wherein true happiness consists: he sees it, knows it, feels it, and has his judgment completely made up upon it. He discerns that his happiness, as a rational and immortal being, is bound up in communion with God as a reconciled God and Father, and in a conformity to his image. By this view of happiness, all earthly things are cut off at once from any share of this honour, any further than they are made subservient to the bringing of Almighty God nigh unto us, or to the transformation of our souls into his likeness. In forming this judgment, the spiritual man inquires what constituted the happiness of man in his first creation. And here he has no more doubt than he has about the happiness of the heavenly hosts. And with this agrees his own experience. For he can have no comfort in his soul whilst he is in doubt whether God is reconciled to him, or whilst the light of God’s reconciled countenance is hid from him. Nor can he find any true comfort whilst he feels within him any reigning sin, or any unmortified lust whatever — — —

Next, he discerns the means by which alone this happiness can be attained. He sees that it can be attained only by the simple exercise of faith in the Lord Jesus Christ. It is by that only that he can obtain reconciliation with God, or a sense of the Divine favour in his soul. It is by that alone that he can obtain “the witness of the Spirit,” or “the earnest of the Spirit,” or “the sealing of the Spirit,” which are necessary to elevate his soul above all earthly things: as the Apostle has said; “This is the victory that overcometh the world, even our faith.” It is by that, too, that he attains the Divine image on his soul, even by “the faith that purifieth the heart.” In a word, it is by the simple exercise of faith that he receives every thing out of the fulness that is in Christ, and is filled with that “love of Christ that constrains him,” as a mighty torrent, “to live no more unto himself, but unto Him who died for him, and rose again.”]

“But he himself is judged and discerned of no man”—

[The natural man does not discern these things. However he may speculate upon such things, there is not a natural man in the whole world that truly and practically discerns them, so as to hare the same fixed judgment in relation to them that the spiritual man has. The natural man knows not how to estimate the spiritual man, either in relation to his principles or conduct. Judge him indeed he will, and confidently enough; setting him down for a weak enthusiast, if not for a designing hypocrite. But, to form a just estimate of him, he has no power. He has no idea of spiritual enjoyment; no conception of the efficacy of faith: consequently the experience of the spiritual man appears to him a mere delusion, a fanatical conceit. His pretensions to joys which the natural man never experienced, appear as wild as if he claimed the possession of a sense which none but himself and a few other favoured persons had ever exercised. Suppose, for instance, when all the world besides were destitute of some one of the senses that we enjoy; say, of sight, or hearing, or smelling; and one were to profess that he was enabled by that particular organ to distinguish things which the others could not perceive; would they not account him a deceiver? Just so do the ungodly world account the true Christian, who by faith discerns the excellency of those things which never were discerned by the eye of sense: they are ready to exclaim, as Felix to Paul, “Thou art beside thyself: much learning (or much conceit) hath made thee mad.” But Paul was “not mad:” nor are they mad who seek their happiness in the way before described. If they appear so, it is because their principles and conduct are not duly appreciated. Not that he has any new sense: for that he certainly has not. But a new perception he has: and by means of that he is enabled to judge of these things as they are. At the same time, he himself is judged of no man; because no natural man does view things as they are; he never takes eternity sufficiently into his account: if he did, he would see, at once, that “the fear of the Lord is the beginning of wisdom: a good understanding have all they that do thereafter: the praise of it endureth for ever.”]

Let me now proceed to point out,

  II.      The true source of his superiority—

The natural man possesses not that kind of knowledge whereby to instruct him—

[What, I would ask, is the standard of true wisdom? Is it not “the mind of the Lord?” Is there a man in all the world that believes in a divine revelation, and will, for a moment, controvert this truth? Let this, then, be settled in our minds: let this be admitted as a point agreed upon by all parties: let this be laid down as an axiom, which admits of no doubt:

THE MIND OF THE LORD IS THE ONLY STANDARD OF TRUE WISDOM.

Now then, I will ask, What natural man knows that mind? There are but two ways in which he can know it; namely, either by the written word alone, or by a special revelation of it to his soul. But by the written word alone (whether with human instruction, or without) he cannot understand it; as we are told in the words before my text: “The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” As for a spiritual revelation of them to his soul, that is out of the question: for if he had that, he would already have become a spiritual man: but, not having received that, he neither knows, nor can “know, the mind of the Lord;” and consequently cannot instruct the spiritual man, either in a way of refutation, or of more accurate and enlarged information. If he attempt to dogmatize on such subjects, he will only betray his own ignorance, which even a babe, if taught of God, will discover.]

But the spiritual man possesses that very knowledge which is requisite for his guidance in the divine life—

[“He has the mind of Christ:” he has it revealed to his soul by the Spirit of God: as St. Paul has said, “God hath given him the spirit of wisdom and revelation in the knowledge of his Son.” Nay, “he is himself one spirit with Christk,” and “has in him the very mind that was in Christ.” He has, “according to the measure of the gift of Christ,” the very “law of God himself written in his heart;” so that he may be “seen and known of all men to be an epistle of Christ, written, not with ink, but by the Spirit of the living Godn.” True, indeed, he always needs fresh instruction from above; and will, even to his dying hour, have occasion for that prayer, “What I know not, teach thou me.” At first he is only “a babe, and unskilful in the word of righteousness: and it is not till after his spiritual senses have been long exercised to discern both good and evil,” that he attains the fuller “mind of Christ.” But, even as “a babe, he has opened to his view things which are hid from the wise and prudentp;” and an inward monitor, saying, “This is the way, walk thou in it.” Hence, therefore, whatever superiority a natural man may have over him in relation to the things of time and sense, he is himself superior to the natural man in reference to the things of the Spirit; nor can the natural man either add any thing unto him, or correct him.]

  WHAT THEN SHALL I SAY? I will say to every one that is taught of the Spirit,

  1.      Regard not the ridicule of an ignorant and ungodly world—

[They will ridicule you; and they will despise you; and they will represent all your pursuits as folly: but “they know not what they say; nor do they understand whereof they affirm.” Nay, they themselves have a secret consciousness, that, at least in the main you are right. This do then: Ask them if they are right: ask them on what their own conduct is founded, whether on the commands of God, or on the dictates of the world. Ask them which is the more likely to issue well at last, a life of worldly conformity, or a life devoted to God. I mean not by this to encourage any thing that is really enthusiastic or absurd. You must doubtless “walk in wisdom towards them that are without,” and “give no occasion to any one to speak reproachfully:” but you must nevertheless maintain a holy and consistent conduct; and, “if reproached or persecuted for righteousness’ sake, you must rejoice,” and bless God, who has counted you worthy of such an honours.]

  2.      Study diligently the mind of God in his word—

[That, as we have observed, is the one only standard either for faith or practice; and from that alone can the mind of God be ascertained. Though the Spirit is necessary for your guidance into truth, it is only by and through the word that he will instruct you. He will not bring to your minds any one truth that is not there revealed. Study, therefore, the word; and study it with fervent prayer to God for the teaching of his good Spirit: and never adopt, either in sentiment or practice, any one thing which may not be clearly proved by God’s written word.]

  3.      Let your pretensions to “the mind of Christ” be justified by your conformity to his example—

[if you “have indeed the mind of Christ,” you will undoubtedly “walk as he walked.” He came, not only to redeem you by his blood, but also “to set you an example, that you should follow his steps.” Let it be seen, then, that Christ is with you of a truth: that in all your tempers and dispositions you resemble him; in your deadness to the world; in your devotedness to God; in your meekness and patience, your kindness and benevolence, your purity and holiness, your self-denial and zeal. It is by this only that the world can judge of your pretensions to a superior knowledge of his mind: and by this will your improvement of your advantages be tried in the last day. Shew that, in these respects, you are “one with Christ” now; and doubt not but you shall be one with him, to all eternity, in a better world.]

MDCCCCXLIV

UNDUE PARTIALITY TO MINISTERS REPROVED

  1 Cor. 3:5–7.

Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.

WE are apt to conceive of the primitive Churches as patterns of all perfection; and doubtless there were amongst them many individuals whose attainments in piety were truly apostolic: but there were in most of the Churches as great blemishes as can be found in any society of Christians at the present day. The Church of Corinth was peculiarly corrupt. They were indeed distinguished for gifts; but, in respect of graces, too many of them were sadly deficient. One evil especially obtained amongst them to a great extent: namely, the indulging of a contentious spirit, by means of which the Church was divided into parties; some accounting themselves followers “of Paul, others of Apollos, others of Cephas, and others of Christ.” Now, though this evil did not prevail so far as utterly to subvert their souls, it kept them in a low, and, as it were, an infantine state; insomuch that the Apostle “could not speak to them as to spiritual” persons, who had made any considerable advances in the divine life; but was forced to address them as mere “babes in Christ,” to whom he could only administer “milk,” when he would gladly have rather “fed them with meat.” Their being “puffed up for one minister against anotherd” shewed that a great measure of “carnality was yet in their hearts;” and that, though spiritual in the main, they yet conducted themselves too much like the “men” of this world, whose chief zeal was occupied in contending for the leaders of their respective sects.

The same spirit, as might be expected, still infests the Christian Church. And that we may be put on our guard against it, I will endeavour to shew,

  I.      In what light ministers should be viewed—

They are instruments, whereby God carries on his work in the souls of men—

[God is pleased to work by means, and to make use of men for the accomplishing of his gracious purposes in the world. Even when he has employed angels, he has still chosen to put honour upon men as his immediate instruments of good; as when he directed Cornelius to send for Peter to instruct him, and removed from Peter’s mind the scruples which would have kept him from executing that office of love. Though God might as easily effect his work without instruments, yet he has decreed that “faith shall come by hearing:” and where no minister is sent to till the ground, there is one great desert, in which no plant of righteousness is found, no real goodness exists. The land uncultivated brings forth nothing but briers and thorns. Human learning, to whatever extent it be carried, can produce no spiritual change in the heart of man. The most learned philosopher needs instruction from God’s ministers, no less than the untutored savage: yea, and to the end of life, no less than at the commencement of his Christian course, does every saint require the aid of ministerial exertions, to “water” that which Divine grace has “planted” in his soul: and the more exalted any man’s attainments are, the more highly will he esteem the ordinances of God, and the more sensible will he be of his dependence on them for a supply of those blessings which he stands in need of.]

They are, however, mere instruments, and nothing more—

[They can effect nothing of themselves: not even Paul himself, with all his eloquence and force of reasoning, could bring conviction to the minds of his hearers: the very discourses which converted some, only irritated others against him, and caused them to regard him as “a babbler,” and a maniac. If any received his word aright, it was because God had “opened their hearts to attend to it.” “Whether he planted, or Apollos watered, it was God alone who gave the increase.” This is universally felt and acknowledged in the natural world. There may be a great disparity between the skill and industry of different labourers: yet no one ever thinks of ascribing the harvest to the skill of man: every one knows, that without the influences of the sun and rain the husbandman will cultivate his land in vain. And the same is true respecting ministers, who will labour to no purpose, if God do not accompany their word with the Holy Ghost sent down from heaven. The very best of men are but as “a voice crying in the wilderness,” as unable in themselves to convert a soul as they are to raise the dead.]

The manner in which St. Paul speaks of them, will lead us to consider,

  II.      The importance of forming a right estimate of their labours—

A just view of them will teach us,

  1.      To moderate our regards for man—

[We are apt to idolize those from whose ministry we have derived benefit to our souls. From their labours we expect a blessing which we scarcely hope to derive from any other quarter; and a secret dissatisfaction arises in our minds, if, at any time, his place be occupied by a less-favoured minister. We forget that neither the word, nor the power with which it has been accompanied, were his; and we are ready to ascribe to him the honour which is due to God alone. But if we duly considered that ministers are only the channels of communication between the Fountain and us, and that the waters by which we have been refreshed have proceeded from God alone, we should look through them to God, and limit both our expectations and our gratitude to Him, from whom alone any spiritual good can flow. I say not that we are to feel no gratitude towards them: for “we are to esteem them very highly in love for their works’ sake.” Nor do I say that some measure of partiality may not fitly be shewn towards those to whom, under God, we owe our own souls: for “though we have ten thousand instructors, yet have we but one Father,” to whom, therefore, we owe a filial regard: but such a measure of attachment to one, as leads us to undervalue others, is a mere carnal feeling, which ought to be suppressed. St. Paul repeatedly appealed to the Corinthians themselves respecting this: whilst ye indulge such partialities, “are ye not carnal? yea, are ye not carnal, and do ye not walk as carnal men?” I may say, therefore, that a just estimate of the labours of ministers will prevent an undue rivalry amongst them in our affections.]

  2.      To augment our dependence of God—

[The husbandman, when his fields are sown, looks to God for a blessing on his labours. In like manner will our eyes be directed to God alone for a spiritual harvest, if we be thoroughly convinced that he is the only source from whence it can spring. We shall not look to the creature, but to God, in and through the creature: and to the same gracious Giver of all good shall we render thanks for all the good we have received; ever mindful that it has proceeded from his Holy Spirit, “who divideth to every man severally as he will.” We shall be afraid of provoking God to jealousy, by ascribing to man any part of that glory which belongs to HIM: and we shall live in the very frame of those who are around the throne of God; who, ever mindful of the benefits they have received from him, are singing, “salvation to God and to the Lamb for ever and ever.” As in heaven, so on earth, the creature will be “nothing;” but God will be “all in all.”]

Let me found on this subject,

  1.      Some matter of inquiry—

[What benefit have you received from all the labours of your minister? Are there not many who are as ignorant and as worldly as if they had never heard the Gospel at all? You can bear me witness, that, from the beginning, “I have never known any thing amongst you, save Jesus Christ, and him crucified;” and yet how many of you have derived no benefit to your souls! To what has this been owing? I acknowledge, with shame, that the word has been ministered to you in much weakness; but if Paul or Apollos had ministered unto you, even their labour would have been lost, it is to be feared, on many of you, because you have not regarded the word as God’s, nor looked to him for a blessing upon it — — — To some, we would hope, the word has not been altogether in vain: but would it not have taken far more effect, if you had looked less to the creature, and more to God? — — — I pray you to be on your guard respecting this. The brazen serpent was broken to pieces as “Nehushtan” (a piece of brass) because to it was transferred the honour that was due to God alone. Cease! O cease from all “carnal” partialities! and, by whomsoever God shall speak to you, “receive the word, not as the word of man, but, as it is in truth, the word of God.”]

  2.      Some ground of encouragement—

[Behold what God has wrought by means of a few poor fishermen! And can he not make his word effectual for you? Is it not “sharper than any two-edged sword?” and shall it not still be “mighty, through Him, to the pulling down of strongholds, and to the casting down every thought that exalts itself against the knowledge of Christ?” It gained not its efficacy from the wisdom of Paul; nor shall it lose its efficacy because spoken by me. God has ordained, that “by the foolishness of preaching he will save them that believe:” and if ye receive our testimony, however weak it may be, it shall prove “the power of God to the salvation of your souls.” Direct your eyes, then, simply to the Lord; and, “since ye are not straitened in him, be not straitened in your own souls.” Only let your expectations be from Him alone, and you shall not be disappointed of your hope. “Open your mouth wide; and he will fill it.”]

MDCCCCXLV

CHRIST THE ONLY FOUNDATION

             1 Cor. 3:11.

Other foundation can no man lay than that is laid, which is Jesus Christ.

THERE is not any thing more injurious to the Church of God than a party-spirit: yet even in the apostolic age did it begin to distract the Christian community. At Corinth it prevailed, and rose to an alarming height: and St. Paul was obliged to exert all his influence in order to counteract it. He reminded the partisans, that, as “God’s building,” they should be cemented together with brotherly love: that they should study to shew themselves worthy of the place they held in the Church, in expectation of that day when all their works should be tried by fire: and that, instead of fomenting strifes and divisions, they should unite with each other in cleaving steadfastly to the one foundation, whereon they stood.

The declaration in the text is plain, and of infinite importance—

To enter more fully into it we shall consider,

  I.      What foundations men lay for themselves—

Every man has some foundation for his hope. Though there are many shades of difference in the sentiments of different men, yet their grounds of hope may be reduced to two:

  1.      Their own goodness—

[Some think that nothing but gross sin can expose them to the wrath of God. They therefore congratulate themselves as having never done any thing to merit his displeasure. Others imagine that they may trust in the good works that they have done. They have, in their own apprehension, been regular in their duties to God and man: nor can they conceive that they should have any reason to fear. Thus, like the Pharisee of old, they thank God that they are not as other men; and are filled with self-complacency, because they are punctual in the observance of certain duties.]

  2.      Their own works and Christ’s merits united—

[Many, who see that their own works cannot justify them according to the strict tenour of the law, yet hope that they will, according to the milder demands of the Gospel. If they see that these will not suffice, they will look to Christ to supply their deficiencies. If they see that such an union is impracticable, and, that Jesus must be their only foundation, they hope, however, that he will save them for their works’ sake. Thus they either avowedly profess to participate with Christ the honour of their salvation; or, while they pretend to give the honour of it to him, they look for the original and moving cause of it within themselves. Like the Judaizing Christians, or the Gentiles whom Peter misledc, they unite the law to Christ; as though Christ needed to have something superadded to him, to render his death effectual. At all events, if they find their error in this respect, they will regard their works as their warrant to believe in Christ; and will expect mercy at his hands, not so much because his grace is free and all-sufficient, as because they have something in themselves, which may deserve his notice and regard.]

These plans of salvation however will be found very erroneous, if we inquire,

  II.      What is that foundation which God has laid—

Nothing can be more clear, than that he has not laid either of those, which have been before mentioned—

[He often describes his people as performing good works: and often promises them, under that character, eternal life. But he always represents us as sinners, and as standing in need of his mercy. And he has sent his Son into the world for that very reason, because none could obtain mercy by any works of their own. Nor has he less clearly shewn, that works are wholly to be excluded from the office of justifying. He has told us, that salvation must be wholly of grace or wholly of works. That every degree of boasting is excluded from that salvation which he has revealede. And that the persons, whom he justifies, are ungodly, and without any works whatever to recommend them.]

Christ is the one foundation which he has laid in Zion—

[He “has set forth his Son to be a propitiation for sin:” and every sinner is to build his hope on Christ alone. Christ is the foundation laid in the covenant of grace. The same is laid in all the promisesh. The same was exhibited in all the types. The same is laid also in the Gospelk. We are expressly told that there is no other. Nor indeed can there be any other to all eternity.]

The necessity of building upon this will appear, while we consider,

  III.      Why no other can be laid—

Many reasons might easily be assigned: but one or two may suffice:

  1.      Any other would be unworthy of the Divine Architect—

[God himself is the architect; and must have all the glory of beginning and perfecting this building. But, if men were to found their hopes on any thing but the Lord Jesus Christ, they would have whereof to gloryn. So far as respect was had to any merit in them, so far might they ascribe the honour to themselves. Even in heaven their song must differ from that of the redeemed. Instead of giving all the glory to God and to the Lamb, they must take a portion of it to themselves. But this would be utterly unworthy of God to suffer. Indeed he has told us that he never can nor will suffer itp. We may be sure therefore that no such way of salvation shall ever be established, as leaves man at liberty to boast. We shall be rewarded according to our works, and in some respect for our works; but the only ground of acceptance, either for our persons or our services, is in Christ alone.]

  2.      No other would support the weight that is to be laid upon it—

[Whatever our souls need in time or eternity must be derived from that, which is the foundation of our hope. Our pardon must be obtained by it; our peace flow from it; our strength and righteousness be given us on account of it; and eternal glory be bestowed on us, as the reward of it. And can we build our hope of such things in any degree on our own works? Can we, who, if we had done all that is commanded us, should be only unprofitable servants, imagine, that we can in any respect merit such things, when we have done nothing that is commanded us, at least, nothing perfectly, or as we ought to have done it? Surely such an hope would soon appear to be a foundation of sand; and would infallibly disappoint us to our eternal ruin. Yea, the very persons who build on such a foundation, almost invariably deny, that any man can be assured of his acceptance with God; they account such an assurance to be an enthusiastic delusion; which is a clear acknowledgment of the insufficiency of their foundation to bear this weight.]

  INFER,

  1.      How needful is it to inquire what foundation we are upon!

[If we build but a common habitation, we are careful on what foundation we raise it. How much more care should we exercise, when we are building for eternity! Let us inquire, whether we have been deeply convinced of the insufficiency of our own goodness, and of the impossibility of uniting any works of ours with Christ’s atoning sacrifice? And let us examine whether Christ’s obedience unto death be our only hope, our only confidence? We never can be saved, unless, with Paul, we utterly renounce the filthy rags of our own righteousness, and desire to be found clad in Christ’s unspotted robe.]

  2.      How secure are they who are built upon the Lord Jesus Christ!

[Christ, on whom they stand, is justly called “a tried stone, and a sure foundation.” He never yet failed those who trusted in him. The vilest of mankind have found him able to save them to the uttermost. He is a rock to those who trust in him; nor shall the gates of hell prevail against themt. Let all believers then rejoice in their security; and hold fast the profession of their faith without wavering.]

  3.      How careful should we be, what superstructure we raise upon him!

[While Christ is the foundation of our hope, we are also to build upon him all our works. But our works will all be tried by fire. If they be not such as tend to his glory, they will be burnt up as hay, and wood, and stubble. If they be truly good, they will stand the trial, like gold, or silver, or precious stones. Let us then give diligent heed to our works. We may suffer loss in heaven, though we should not suffer the loss of heaven. Let us then seek “a full rewardz.” While we renounce good works in point of dependence, let us practise them from love to our Redeemer. Thus shall we put to silence our adversaries; and adorn the doctrine of God our Saviour.]

MDCCCCXLVI

INSTRUCTIONS TO THOSE WHO BUILD UPON THE TRUE FOUNDATION

  1 Cor. 3:12–15.

Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be sared; yet so as by fire.

IN our natural state, we follow the dictates of our own will, without consulting the honour of our God. Even after we are converted to God, there yet remains within us a proneness to follow our own inclinations, except as Divine grace counteracts that propensity, and prevails against it. In the Corinthian Church there were many awful proofs of this fact. The irregularities which obtained amongst them, were both numerous and deeply reprehensible. A party-spirit in particular created very grievous dissensions among them. St. Paul, reproving their unbecoming conduct, reminds both the preachers who fomented such divisions, and the people who were drawn aside by them, that their eternal happiness would be advanced or diminished in proportion as they cultivated or neglected a Christian temper; and that, if they would be approved of their God in the day of judgment, they must not only build on the right foundation, but raise upon it a superstructure that should be worthy of it.

To elucidate the words before us, we shall shew,

  I.      What is that superstructure which we ought to raise upon the true foundation—

Among the persons who rely on Christ as their only hope, there is a great diversity both of sentiment and action. This is intimated by the different images under which their conduct is represented in the text.

There are some whose actions may be compared to “wood, and hay, and stubble”—

[There were in the apostolic age two sets of teachers, who occasioned much strife and dissension in the different churches; namely, those who contended for the observance of the Mosaic ritual, and those who introduced into religion the dogmas of philosophy — — — Persons of similar dispositions and sentiments have infested the Church in every age. Some are distracting the minds of those around them with subtle questions and unedifying disputes about doctrines; others are magnifying the external forms of Church-government, as if they were of equal importance with the most fundamental articles of our faith; and others are bringing forward some fond conceits, which, from a desire of popularity and distinction, they propagate with all their might — — — How justly the superstructure which these men raise, may be compared to “wood, and hay, and stubble,” appears from the natural tendency, and universal effect, of their exertions: for, instead of edifying the Church in faith and love, their doctrines uniformly lead to error—to contention—to bondage. Hence it is that St. Paul studiously dissuaded all ministers from engaging in such unprofitable disputes, and all Christians from being led astray by them — — —]

But those actions which we ought to be performing, may rather be compared to “gold, and silver, and precious stones”—

[As the Apostles themselves were, so have many in all successive ages been, intent on cultivating, both in themselves and others, all the graces of the Spirit. It has been their ambition, whilst they have founded all their hopes on Christ, to shew, by the holiness of their lives, that the Gospel is indeed “a doctrine according to godliness” — — — Now such a superstructure does indeed resemble the materials here mentioned; for it is valuable in itself—suitable to the foundation—ornamental to the edifice—and worthy of the Divine Inhabitant. Such is the superstructure which we all should raise: and it is the orderly accumulation of such materials as these, which assimilates the Church to that temple wherein God visibly resided, or rather, to that more glorious temple wherein he dwells invisible to mortal eyesc.]

That we may be stimulated to care and diligence in these things, let us consider,

  II.      The importance of erecting such an edifice as will be approved of by God—

This is set forth by the Apostle in very awful and appropriate terms:

  1.      Our works will all be tried as by fire—

[In that day when God shall judge the world, “he will bring to light the hidden things of darkness, and make manifest the most secret counsels of our hearts.” As the Judaizing teachers of old, or the philosophical reasoners, conceived that they were actuated solely by a regard for truth, while they were in reality instigated by pride and bigotry; so the contentious disputers about doubtful points of doctrine, or indifferent matters in Church-government, little think “what spirit they are of.” But, as fire tries the metals, and discovers the dross that is in them; so will that fiery trial discover the unworthy mixtures with which our most specious actions were debased. It is to no purpose therefore to deceive ourselves; for we shall most assuredly be undeceived in that solemn day, when “the fire shall try every man’s work, of what sort it is.”]

  2.      The works that are approved will add to our eternal happiness—

[Every grace which we exercise, is pleasing and acceptable to God. “A meek and quiet spirit,” and consequently every other holy disposition, “is in the sight of God an ornament of great price.” It is the mind, which God regards. A contrite sigh, a grateful aspiration, an adoring look, are of more value in his eyes than all the zeal or subtilty which ingenious disputants or pharisaic bigots can exercise. Nor shall a pious thought or desire pass unnoticed or unrewarded.]

  3.      The works which are disapproved will detract from our felicity—

[It is supposed that we unfeignedly build upon the right foundation; and that this will secure our acceptance with God. But the degree of our happiness will depend entirely on the superstructure which we raise. We may suffer loss in heaven, even though we should not suffer the loss of heaven. Known deliberate sins will rob us of heaven itself: and mistaken services, so far from increasing our reward, will diminish it. The person who has “added grace to grace with holy zeal and diligence, will have an entrance ministered unto him abundantly into the kingdom of our Lord and Saviour.” On the other hand, they whose spirit is less agreeable to the mind of God, will be saved only “as brands plucked out of the burning.” Wherein the precise difference will consist, we do not know. It is sufficient that we are informed it does exist, and will certainly he manifest at the last day. Some “will suffer loss,” and others “receive a full reward.” Surely this consideration may well make us careful to regulate our minds by the sacred oracles, and to “walk worthy of the Lord unto all pleasing.”]

  ADDRESS—

  1.      Let us look well to our foundation—

[It is obvious that, if they who build on the right foundation may be “scarcely saved,” they who are not fixed on that, cannot be saved at all. Let us remember then that Christ is the only foundation of our hopes, and that we must depend solely on the merit of his blood and righteousness. Every other hope must be renounced: and we must say with the Church of old, “In the Lord alone have I righteousness and strength.”]

  2.      Let us look well to our superstructure—

[The caution in the text clearly proves, that persons, upright in the main, are yet liable to err, and to be heaping up rubbish for the fire while they fancy that they are doing God service. Let us therefore take heed to our ways, and “take heed to our spirit.” Let us not only endeavour to live and act for God, but to do every thing from such motives, and in such a manner, as shall he approved by him in the day of judgment.]

MDCCCCXLVII

THE DANGER OF DEFILING GOD’S TEMPLE

  1 Cor. 3:16, 17.

Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

EVERY passion of the human mind should be called forth in aid of vital godliness. The saints indeed are more influenced by considerations that excite their love and gratitude: but they still need to be sometimes impressed with truths that may awaken a holy fear and jealousy, especially when their conduct has been such as to deserve reproof. The Corinthians were in a high degree culpable on account of their contentions: the Apostle therefore warns them of the consequences of acting in a manner so unworthy of their profession.

In discoursing on his words, we shall consider,

  I.      The acknowledged privilege of Christians—

Christians, like the temple of old, are the habitation of God—

[The temple was the place where God dwelt in a more especial manner. Not only was the visible symbol of his presence there, but there also he manifested himself to his people in tokens of his love and communications of his grace. Thus does he also now reveal himself in his church: yea, every individual believer is thus consecrated to his service, and honoured as his immediate residenceb.]

Nor is this a doubtful, but a clear acknowledged, privilege—

[Ignorant people may doubt “whether there be any Holy Ghost:” but true Christians know him, and know themselves to be his habitation. St. Paul frequently appealed to the Corinthians respecting this, not imagining that any one of them could entertain a doubt of itd. They must have often read of it in the Jewish scriptures — — — Often too must they have heard it from him: nor could they fail of knowing it from their own experience. If for an instant they reflected on the light, the strength, the consolations with which they had been favoured, they could not but ascribe them to the agency of God’s Spirit — — — and consequently they must be conscious of his dwelling in them as in his temple. Believers at this day have certainly not less grounds for drawing the same inference with respect to themselves: for they also are “a spiritual house;” and therefore they may, and should, know, that they are in the actual enjoyment of this privilege.]

But as this privilege is attended both with duties and dangers, let us consider,

  II.      The declaration founded upon it—

God denounces the heaviest judgments against those who abuse this privilege—

[He would not suffer any unclean person to enter into his temple of old, however free he might be from moral pollution, or however ignorantly he might have contracted his ceremonial defilement. These ordinances were intended to shew, that sin of any kind, and much more such as now prevailed among the Christians at Corinth, was extremely hateful in his sight: such purity does he require in all that come nigh unto him. Doubtless there are errors, both in faith and practice, which, though injurious to his people’s happiness, will not destroy the relation that subsists between him and themi: but, if they be of such a kind as to affect the foundation of the Christian’s hope, or greatly to dishonour the superstructure, they will surely bring down the divine judgments on all who harbour them. This is declared respecting every kind of open immoralityl: but it is declared also, with very remarkable force and energy, respecting any departure from the principles of the Gospel, or any declension from a life of entire devotedness to God. St. Paul says to these very Corinthians, “I fear, lest as the serpent beguiled Eve through his subtlety, so any of you should be corrupted from the simplicity that is in Christ.” Why does he use the term “corrupted?” Why does he not say, turned from the simplicity that is in Christ? Why does he use the very same word as in my text is translated by the terms “defile,” and “destroy?” No doubt he intended to shew us, that any great departure from Christian principles would corrupt, defile, and destroy the soul: and it is a fact, that such a dereliction of Christian simplicity does proceed from corruption in the soul, and will generate corruption in the life. This idea is strongly confirmed by what the Apostle elsewhere says of those who propagate specious errors, being “vainly puffed by their fleshly mind. They do, in reality, the devil’s worko; and him they serve under the semblance of an angel of light. Beware then of his devices, of whatever kind they be, lest ye bring upon yourselves destruction from the Lord.]

This denunciation is even founded on the privilege itself—

[Why was God so jealous of the honour of his temple, but because it was his immediate residence? the more nearly it was connected with him, the more was he himself dishonoured by any pollutions introduced into it. Thus we also, instead of having any reason to hope for impunity on account of our relation to him, are taught to expect rather the heavier indignation, if we provoke the eyes of his glory. He may not indeed depart instantly and at once; because he is long-suffering as in the days of old. In forsaking his temple at Jerusalem, he removed to the threshold of the temple firstr, and then to the court of the temple, and then to the door of the east gatet, and then to the mountain, that very Mount of Olives, from whence Jesus, the brightness of his Father’s glory, and the express image of his person, afterwards took his departure from the midst of them. So he may be often grieved by us before he finally departs from us: but we may so resist his sacred motions as ultimately to “quench” them: and then he will abandon us to our utter ruiny.]

  IMPROVEMENT—

  1.      Let us seek to possess this great privilege—

[As to be visited by an earthly monarch would be a higher honour than to be admitted into his palace, so to have God dwelling in our hearts on earth is even a higher honour than to be admitted into his temple above. Shall we not then be solicitous to obtain it? when God has designed that we should even know ourselves possessed of it, and enjoy all the happiness arising from it, shall we treat it with contempt, as a mere phantom of a heated imagination? Let us open wide the doors of our hearts, that the King of glory may enter in. With the Spirit of God dwelling in us, we shall have “all good things,” peace, joy, strength, purity, yea, an earnest and foretaste of our heavenly inheritanceb. Let us never cease from our importunity till we have obtained from our God this “unspeakable gift.”]

  2.      Let us be careful lest we abuse this privilege—

[Doctrines arising from human systems, even though they be true in themselves, must never be pressed into the service of sin, or be brought to enervate the force of declarations, which, though apparently opposite, are equally clear and true.

If some truths are revealed for the confirming of our stability, others are intended to create within us a holy jealousy. Instead therefore of attempting to invalidate the declaration before us, let us flee from those defilements which alone can make it formidable. Let us maintain that purity of heart which God requires, and study to “be holy as God is holy.” Especially must we guard against abusing our privilege by enthusiastic conceits on the one hand, or presumptuous confidence on the other. The Spirit’s operations do not supersede our efforts, but rather encourage them, and work by them: yet are they not to be discerned, except, like the wind, by their effects. Let your life, then, testify that God is with you of a truth. “And I pray God, your whole spirit, and soul, and body, may be sanctified wholly, and preserved blameless unto the coming of our Lord Jesus Christf.”]

MDCCCCXLVIII

THE MEANS OF ATTAINING TRUE WISDOM

  1 Cor. 3:18.

Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

CONCERNING the nature of true wisdom, God and the world are at issue; the wisdom of man being foolishness with God, and the wisdom of God being foolishness with man. To what now must this be imputed? Is there any thing in the revelation which God has given us, that is contrary to right reason? or is it that man’s reason is darkened, and that his intellectual powers, no less than his bodily appetites, are depraved by sin? We apprehend that an impartial judge will not hesitate long in determining this question. But here another question arises; How shall man in his present fallen state be brought to entertain the same judgment of things as God himself does? Must he get some new faculty, whereby he shall have an additional mode of perception? or is there any way whereby his present faculties, weakened as they are, may be made to answer all the purposes for which they were originally given? To this we answer, that man does not want any new faculty, but only a new direction to the faculties he already possesses. We have a film upon the organs of vision, which needs to be removed: and for this end we must go to him who has said to us, “I counsel thee to buy of me eye-salve that thou mayest see.” To the same effect is the advice given us in the text: “If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise;” let him acknowledge, that he cannot see clearly at present; and let him submit to the operation of God’s word and Spirit: thus shall the film be purged away from his eyes, and he shall “walk in the light, as God is in the light.”

This direction we would now submit to your consideration; and, for the fuller understanding of it, we will endeavour to set before you,

  I.      Its meaning.

  II.      Its reasonableness.

  III.      Its importance.

  I.      Its meaning.

It cannot be supposed that we are to lay aside our reason: that were to “become fools” indeed. Reason, in those things that are within its sphere, is an useful, though not an infallible, guide. And, in the things that are beyond its sphere, it has its office: it ceases to be a guide indeed; but it becomes a companion, that must attend us every step we take, and often interpose its counsel in difficult conjunctures.

To become a fool, in the sense it is enjoined in the text, implies two things; first, a consciousness of the weakness and fallibility of our reason, especially in things relating to God: and secondly, a willingness to submit our reason to the teachings of God’s word and Spirit.

That our reason is weak and fallible, we see every day and hour. How differently will men argue on the most common subjects, and yet with equal confidence of the truth of their opinions! How will those very arguments, which, under the influence of vanity, or interest, or passion, once seemed to a man unanswerable, afterwards appear to him frivolous in the extreme, when the bias that was upon his mind has ceased to operate!

But it is in things relating to God that the fallibility of our reason more especially appears. How ignorant are the heathen world respecting the will of God, and the way in which they are to obtain acceptance with him! And how crude are the notions, which many who have the Bible in their hands, form respecting the path of duty, and the way of salvation! How absurd, for instance, was the idea that Nicodemus formed of the new birth, when he conceived it to be a repetition of a natural birth! Thus it is with many amongst ourselves: they cannot hear of the new birth, or of justification by faith, or of the influences of the Spirit, without annexing to them ideas, if not as gross, yet quite as erroneous, as those of Nicodemus. But we may presume that Christ and his Apostles were right in their judgment of spiritual matters; and that others are right in proportion as they accord with them in sentiment, in spirit, and in conduct. In what light then will our boasted reason appear, if tried by this touchstone? Will not its dictates be found in direct opposition to the voice of inspiration, and consequently erroneous? Is there not such an universal departure from the scripture standard, that the few who adhere to it, are, as the prophet calls them, “Men wondered at?”

To become a fool, then, is to feel the insufficiency of our own reason, and to be sensible that we are exceeding prone to form wrong opinions on Divine subjects, insomuch that we need at all times greatly to distrust our own judgment.

But this expression implies also a willingness to submit our reason to the teachings of God’s word and Spirit. Men who have a high opinion of their own reason, are ever ready to bring the word of God to their bar, and to pass judgment on it as true or false, according as it agrees with, or opposes, their own preconceived opinions. They are not contented to let reason judge, whether the revelation itself be from God or not? (that is its proper office) but, having acknowledged it to be from God, they proceed to determine on the points that are revealed, exactly as if they were able with their shallow reason to fathom the depths of Divine wisdom.

This disposition must be mortified; and men, however learned or wise in the estimation of themselves and others, must submit to “be taught of God.” The only use of reason, as applied to revelation, is to ascertain, Whether the revelation, purporting to be from heaven, be indeed of Divine authority; and, What is the true import of that revelation in all its parts. These two points being ascertained, it is not the province of reason to judge whether a thing confessedly revealed, be true or not: there faith steps in, and supplies the defects of reason; and assures the mind, that the point itself is true, because it is revealed; and that if its truth do not appear evident to the eye of reason, it is not from any irrationality in the point itself, but from a want of clearness in our reason to discern it, and a want of purity in our hearts to receive it.

Thus, to become a fool, is to take the word of God with the simplicity of a little child; to acknowledge our inability to comprehend it; and to implore of God the influences of his Spirit, that “the eyes of our understanding being enlightened, we may be able to comprehend the heights and depths” of his revealed will. In short, it is to “receive with meekness the engrafted wordh,” and to pray with Job, “What I see not, teach thou me,” or with David, “Open thou mine eyes, that I may behold wondrous things out of thy lawk.”

Now it must be confessed, that this is humiliating to our proud reason; and that it is difficult for those who “seem wise in this world,” to condescend to receive instruction in such a way. But we shall find, that the Apostle’s direction, if duly considered, may be vindicated (as we are in the next place to shew) on the ground of,

  II.      Its reasonableness—

To become fools in order to be wise, however paradoxical it may appear, is, in the view of it before stated, most highly reasonable: for, in so doing, we acknowledge nothing but what is undeniably true—and submit to nothing, but what we cheerfully submit to in the acquiring of human wisdom.

We acknowledge nothing but what is undeniably true. Let us look into the Scriptures, and see how our characters are painted there. In them we are told, that “the god of this world hath blinded our eyes:” that “we have walked hitherto in the vanity of our mind, having our understanding darkened, being alienated from the life of God through the ignorance that is in us, because of the blindness of our hearts:” that, on this very account, we need “a spirit of wisdom and revelation to enlighten usn:” that, in our conversion, our “eyes are opened,” and we are “turned from darkness unto light,” yea, are “brought out of darkness into marvellous lightp.” We are further told that, so far from having in ourselves a knowledge of the things of God, we do not even receive them when offered to our view; yea, we account them foolishness, neither can we know them, because we are destitute of that spiritual understanding whereby alone they can be discerned.

These are plain truths which require no comment.

Let us now see these truths exemplified. If we would state our argument in its most advantageous point of view, we should adduce the Gentile world as proofs of the fallibility of man’s reason; and shew, that “by wisdom they knew not God.” But we will wave this advantage, and take the instance of St. Paul, who had the Scriptures in his hands, who was educated under the most eminent teacher of his day, and who had made a proficiency in biblical learning beyond any of his own age. With these helps, we might well expect that reason should perform its office to admiration, and prove to the world, that it was not so vitiated as some imagine. Doubtless he, who had the advantage of living under the brightest, fullest dispensation of Gospel light, should in no respect continue in darkness: he must have clear views both of his duty to God, and of that method of salvation which had been typified in the Scriptures, and was now made plain by the preaching of a crucified Saviour. Yet behold, this very man was grossly ignorant both of the law, and of the Gospel too: he knew not that the law condemned the inmost workings of iniquity in the soul; or that the prophecies had been accomplished in Jesust. Nor, unless God had caused the “scales to fall from his eyes,” would his reason ever have sufficed to rectify his views, or to keep him from being a self-righteous moralist, a furious zealot, and a bloody persecutor.

Thus much could reason do for him: “his very wisdom and knowledge, instead of guiding him aright, perverted him;” “he became vain in his imaginations, and his foolish heart was darkened; professing himself to be wise, he became a fooly.”

In addition to what has been thus stated and exemplified, we will only observe, that God speaks with utter indignation against those who fancy themselves wise, or expect ever to become so by the mere exertion of their own reason; “Vain man would be wise, though he be born like a wild ass’s colt.”

Here then permit me to ask; Does not God know more of us than we do of ourselves; and, Do not the passages that have been adduced, declare at least as much as they have been brought to establish? How much more they affirm, we shall not now inquire: but that they shew the fallibility of our reason in things relating to God, and the propriety of submiting our reason to the teaching of God’s word and Spirit, no candid person will deny.

Is it not then reasonable that we should acknowledge these truths? Shall we make ourselves wiser than God? Will not the very attempt to do so be an irrefragable proof, that we are fools indeed?

But the reasonableness of becoming fools in order to be wise appears yet further, in that it is the very thing which we cheerfully do in order to attain human wisdom.

If a man begin to learn any science, and his preceptor tell him of some deep part of that science, which at first sight appears to involve in it a contradiction or absurdity; he does not presently determine that that point is false; but he conceives that there are things which he does not yet understand; and he contents himself with studying, in the method prescribed to him, those parts which are suited to his capacity, hoping that in due time he shall gain a further insight into those abstruser matters, and see the truth and reason of those things which he cannot at present comprehend, and which. through his ignorance of the intermediate points, he would not be able to comprehend, even if they were ever so clearly stated to him.

Now why should we not act thus with respect to religion? Has not that as great depths as any human science? Or rather, is it not more above the sphere of human intellect than any other science whatever?

But it will be asked, What are those first rudiments which we must understand well in order to qualify us for a deeper knowledge of the subject? To this we answer, (and O that God would impress it on all our minds!) THE KNOWLEDGE OF OURSELVES IS THE KEY TO ALL OTHER KNOWLEDGE. If we do not know by deep experience, that we are “wretched, and miserable, and poor, and blind, and naked,” we never can “know any other truth as we ought to know it.” On this the whole Scripture turns. It is because of our guilt and misery, that we need the atoning blood, and unspotted righteousness, of the Lord Jesus Christ. It is because of our blindness and pollution, that we need the enlightening and sanctifying influences of the Holy Spirit. It is because we are altogether destitute of any thing that is good, that we must be be saved wholly by grace, and that we must receive “Christ as our wisdom, our righteousness, our sanctification, and our complete redemption.” We may indeed obtain a head-knowledge of these things from books, while yet we remain as proud and unsanctified as the most ignorant heathen. But a real, spiritual, and saving knowledge of these things can be learned only by divine teaching, and must always be preceded by a knowledge of our own hearts: indeed, it will always be exactly proportioned to our self-knowledge: the more we feel ourselves destitute of wisdom, goodness, and strength, the more insight shall we have into “the deep things of God,” and the more precious will every Scripture truth be to our souls.

We repeat the question then, Why should it be thought unreasonable to adopt this method of attaining heavenly wisdom, when it is the method we invariably pursue in the investigation of human sciences? Is it not reasonable that we should pay as much deference to God as to man? Or is religion alone, of all subjects, so easy to men’s apprehension, that they who have never paid attention to its first principles, are yet competent to sit in judgment on its most mysterious truths? Surely, if a submission to any given process be judged reasonable in the prosecution of human knowledge, much more must it be so in the pursuit of that which is divine.

We must not be satisfied however with shewing the reasonableness of the direction before us; we must go on to state, in the last place,

  III.      Its importance—

Every word of God deserves our deep attention. But the exhortation in the text is singularly important; for first, It declares the only way in which we can ever attain true wisdom.

If we could attain the end by different means, it would be of the less consequence whether we used these means or not. But here is the door of knowledge; and the only question is, Whether we will enter in by it or not. It requires us to stoop, yea, to stoop much lower than we wish: but stoop we must; or else we can never gain admission to “the secrets of God’s covenant.” God holds the key of knowledge in his own hand: “he alone can give wisdom and understandingd:” we may compass sea and land; we may learn all languages, and explore all sciences, and repeat the very Scriptures themselves from beginning to end; and yet never attain true wisdom. If any man will be wise, he must become a fool, in order that he may be wise. The most learned man in the universe can know nothing savingly in any other way: and the weakest man in the universe shall know all that is needful for him, if he will but enter in at this door: “God will reveal to babes the things which he has hid from the wise and prudent:” and “a wayfaring man, though a fool, shall not err thereinf.”

Can any thing more strongly shew the importance of this precept, than the consideration, that none can remain destitute of true wisdom who obey it, or obtain true wisdom who despise it?

We are aware that some may ask, Are there not many persons learned in the Scriptures, who yet never attained their wisdom in this way? We answer, Either they attained their wisdom in this way, or their wisdom is no other than “the wisdom of the world, which is foolishnesss with God.” We have nothing to do with individuals. The point to be resolved is, Whether God requires us to become fools in our own estimation, in order that we may be wise in his? And if he do require it, then shall men become wise in his way, or not at all.

But there is another view in which the importance of this precept will appear, namely, that if we obey it not, our reason, instead of guiding us aright, will only mislead us more and more, and render us more obstinate in our error.

The more confident we are respecting the truth of our present views, the more shall we regulate our conduct according to them: and consequently, if they are wrong, we shall wander further and further from the right way, and yet conceit ourselves to be in the path of duty. Moreover, God himself will give such persons up to their own delusions, as a just punishment for the pride of their hearts. The very words following the text are full to this point; “He knoweth the thoughts of the wise, that they are vain:” and again, “He taketh the wise in their own craftiness.” Let us hear our Lord himself speaking to the Pharisees, who disdained to be taught by him: “For judgment I am come into this world; that they who see not, might see; and that they who see, might be made blind.” And when they answered with indignation, “What, are we the blind persons you are speaking of?” he answered, “If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth.”

The language of the Apostle in the first chapter of this epistle, is peculiarly strong and animated; “It is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?” Thus we may ask in reference to all who will not learn in God’s appointed way, What does their wisdom do for them? Does it bring them to God? Does it enable them to overcome the world? Does it disarm death of its sting? Does it inspire them with a hope full of immortality? Does it sanctify them throughout in all their tempers and dispositions, and transform them into the image of the blessed Jesus? We may even ask, Whether, so far from loving to be taught of God themselves, they do not feel an enmity in their hearts against those who are taught of God; and account them fools, whom God declares to be the only wise?

Here then the point appears in its true light. If men will not become fools in their own estimation, they shall be fools indeed: for they shall wander incessantly “in their own deceivings,” and shall “perish at last for lack of knowledge.”

  We cannot conclude this subject without OBSERVING—

How much it reflects on a fact which has existed in every age of the Church, which yet it is not easy to account for, namely, that few of those who are eminent for learning, are at the same time eminent for spirituality of heart and life.

St. Paul in this very epistle says to the Church at Corinth, “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.” Thus must we say in reference to our times, that not many wise, or many noble, are found among the despised followers of Jesus. And the reason is, that men will not condescend to be taught of God in the way that God requires: they are “wise in their own conceits:” their wisdom is even a greater bar to their salvation than their lusts: for, their lusts they will condemn, even while they inwardly indulge them: but their wisdom they hold fast, nor will they part with it, even for “the wisdom that cometh of God.” Being therefore too proud to learn, they are left in ignorance; and, stumbling at the very threshold of the sanctuary, they never enter within the vail.

Here then let us call to mind the first words of the text: “LET NO MAN DECEIVE HIMSELF.” We all, and especially those “who seem wise in this world,” are in danger of self-deception. But let us remember that “the foolishness of God is wiser than men, and the weakness of God is stronger than men.” Let us therefore “not lean to our own understandingso;” but, aware of the weakness and fallibility of our own reason, let us submit ourselves humbly to the teachings of God’s word and Spirit.

To this advice it may be objected perhaps, That we promote an enthusiastic dependence on divine impulses; and puff up ignorant persons with spiritual pride; and discourage the pursuit of sound learning.

Let us then be heard in reply to these objections.

In answer to the first we say, that we should indeed promote enthusiasm, if we exhorted any one to follow impulses that were independent of the written word: but if we recommend all persons to regulate their sentiments solely by the written word, and to rely on the influences of the Holy Spirit no further than they accord with that, then neither we, nor they, are in any danger of enthusiasm, because the sacred oracles are an unalterable standard to which every thought and action may be brought, and by which its quality may be infallibly determined.

With respect to the encouraging of spiritual pride, surely the inculcating of humility is a strange way of promoting pride. Suppose we were to tell men that their own reason is sufficient for every purpose of spiritual instruction; and that they are at liberty to weigh every truth of Scripture in their own balance, and to admit, or alter, or expunge whatever accords with, or opposes, their own sentiments; then indeed there would be some foundation for the objection. But when we recommend a cheerful submission to the voice of inspiration, and a humble dependence on God’s promised aid, we cut up pride by the very roots, and lead men to confess, that all their sufficiency is of God alone. And if any pervert this doctrine to the fostering of their own pride (and what doctrine is there that has not been perverted?) the fault is not in the doctrine itself, but in those who abuse it: and if an argument from the abuse of a thing be valid, we must then give up the Bible itself; since every doctrine in it has been more or less abused.

Lastly, as to the discouraging of sound learning, how can that be a consequence of the foregoing statement? We have not insinuated that worldly wisdom is unnecessary for worldly purposes, but only for the attainment of divine knowledge: and therefore we can no more be said to speak against human wisdom because we deny the necessity of it in order to the attainment of that which is divine, than we could be said to decry divine wisdom, if we should deny that to be necessary in the investigation of human sciences. Nor have we intimated that human wisdom is of little value for the elucidating of the Scriptures; for most assuredly it is of exceeding great value in this view, especially when used in conjunction with, and in subserviency to, divine wisdom. And lest any one should conceive, that deductions unfavourable to the pursuit of literature should appear to be authorized by this discourse, we declare unequivocally, that it is the duty, the indispensable duty, of all students, whatever be the sphere in which they are afterwards to move, to cultivate human wisdom, and with all diligence to prosecute the work assigned them, “not only for wrath, but also for conscience sake.” We do not hesitate to say, that they would be culpable in the highest degree, if they should make religion a pretext for neglecting their Academical studies. We would solemnly exhort them all to remember, that, as in our families, so also in God’s family, every servant best executes his Master’s will, when he is most attentive to the duties of his place and station.

Having thus endeavoured in few words to obviate such objections as were likely to arise, what remains, but that we entreat those who think themselves wise, to become fools in their own sight; and those who feel that they “lack wisdom, to ask it of God, who giveth to all men liberally, and without upbraiding.”

MDCCCCXLIX

THE CHRISTIAN’S PRIVILEGES

  1 Cor. 3:21–23.

Let no man glory in men. For all things are your’s; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ’s; and Christ is God’s.

IT is scarcely to be expected, considering the weakness and depravity of our fallen nature, that the Church in any place should be free from dissensions and disputes. If every man who embraced the Gospel were from thenceforth altogether under its influence, nothing but love and harmony would prevail. But, not to mention the insincerity of some, who, like Simon Magus, profess the truth without experiencing any of its sanctifying influence, the hearts of men are not changed all at once, but by a gradual and progressive advancement in the divine life. Hence corruption will be at work, as well as grace; and, whilst the Spirit lusts against the flesh, the flesh will lust against the Spirit, and in some cases prevail against it, to the disturbing and defiling of the Church. So it was even in the apostolic age; and even where Paul himself preached. A party-spirit early prevailed in the Church of Corinth; different parties arraying themselves under different heads; some saying, that they were of Paul, others of Apollos, others of Cephas, and others of Christ. To repress these contentions, the Apostle remonstrated with the people on the impropriety of their conduct: and, having exposed the evil of such a spirit, he now, in conclusion, shews, that to “glory in men” is highly criminal; because of,

  I.      Our interest in God—

All that God has, belongs to us, if we believe in Christ:

  1.      His servants are ours—

[They are ours, with all their talents, and with all their labours: the most eminent among them is but “a steward of the mysteries of God,” appointed by God to dispense them to his people; “an earthen vessel, in which treasures” are deposited by him for their use. They are Christ’s servants; and they are ours for his sake. Paul, and Apollos, and Cephas were not endowed with their respective powers for their own sake, but for the sake of the Church and of the world; as we are expressly told: When “Christ ascended up on high, he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:” so that all to whom they are sent, may consider them as among their treasures, the gifts of God to them for the benefit of their souls.]

  2.      His creatures are ours—

[The whole “world,” and all that it contains, is ours, if we believe in Christ. The sun is ours to light us by day, and the moon and stars by night. The rain is ours, and the produce of universal nature, as far as is for our good. As to the actual possession of it, we may have but little; but as to the sanctified enjoyment, we have all. St. Paul speaks of himself as often oppressed with want and nakedness: yet, not-withstanding in appearance he had nothing, in reality he “possessed all things.” Little as a worldly mind can enter into the idea, it is a fact, that the poor godly man has a richer enjoyment of his pittance, than the most opulent of ungodly men have of all their sumptuous feasts and large estates. To live by faith is a sublimer happiness than to live by sense; because in the cup of one who so lives, there is an ingredient which the other never tasted, and never can taste: “God himself is the portion of his inheritance, and of his cup:” whether he have little or much, he enjoys God in it; and therefore he has the best possible use of all sublunary good.]

  3.      His dispensations are ours—

[“Life,” with all its comforts, belongs to the believer; nor can it ever be taken from him till his appointed time be come. “Death” also is among the number of his possessions. Terrible as it is to the unbeliever, it ceases to be so when once we give ourselves up unfeignedly to Christ as his peculiar people: from that moment its sting is drawn: and every man who can say with truth, “To me to live is Christ,” may with the fullest assurance add, “To me to die is gain.” The pains and sorrows which usually precede death are only so many means of purifying the soul, and of preparing it for its appearance before God: and the final stroke is no other than the opening of the gates of Paradise for the soul’s admission to the full possession of its inheritance. If the stroke be more sudden and violent, it may be regarded as the fiery chariot which bore Elijah to the realms of bliss: or, if it be more mild and gradual, it may be viewed as the waggons which Joseph sent to bring his aged father to a participation of all his glory in the land of Egypt. However it may come, it is to the true Christian a termination of all his sorrows, and a consummation of all his joys. “Things present” too, of whatever kind they be, are precisely such as the believer, if he did but see as God seeth, would choose for himself: and “things to come,” however involved in impenetrable darkness at the present, are all ordered for his eternal good. To him they are uncertain: but Infinite Wisdom has ordained them all: and though there may be insulated occurrences which in themselves may be evil, they shall all, when taken together, “work for good,” to those who love God. Yea, for the believer is prepared the future judgment; and for him are reserved all the glories of the eternal world. And, that we may not doubt the truth of these assertions, the affirmation is renewed at the close of this catalogue, “All are yours.”]

Before we point out the particular bearing of this part of our text, we will notice the latter part, wherein is stated,

  II.      God’s interest in us—

Here it will be necessary to mark distinctly the drift of the Aposle’s argument. He is shewing, that we ought “not to glory in men,” that is, not to indulge such partiality for some as would lead us to undervalue others. To evince this, he observes, that “all things are ours;” and that it is absurd to be so over-valuing a minute and comparatively insignificant part of our possessions, when we ought rather to be rejoicing in the whole: and that it is moreover highly criminal to be arranging ourselves under the standard of some favourite preacher, when we should be wholly and entirely given up to God as his exclusive property.

The former of these points we have already considered: the latter now calls for our attention.

We are not to give up ourselves to any man whatever, as though we had an exclusive property in him, or he in us: for,

  1.      We are Christ’s—

[In speaking upon this, we shall not enter into it at large, but shall confine ourselves to the precise view in which we conceive it to have been spoken by the Apostle.

We are Christ’s, and not man’s. The minister, who may be the honoured instrument of bringing us to Christ, has no property in us: he is only the servant whom Christ has sent to bring his bride to him. Christ is the Bridegroom; the preacher is only the person who “presents the Bride as a chaste virgin to Him:” and this is the precise view in which every convert ought to regard the person to whom the honour of bringing him to Christ is delegated. The bride may feel obligations to the friend who conveys her to the bridegroom; but she does not once think of shewing to him any such partiality as would interfere with the sacred and inalienable rights of her husband. Thus it should be with all who are converted through the instrumentality of men: they should regard those men as mere instruments, or, as St. Paul expresses it, “as ministers by whom they have believed,” and by whom they have received the gifts which the Lord himself, their heavenly Bridegroom, sent to them.

Let this then be borne in mind: “Ye are Christ’s,” wholly, and altogether Christ’s. He formed you originally: he redeemed you with his own most precious blood: he called you by his grace: all that you are, and all that you have, is his. You must therefore consider yourselves as his: his exclusive property, in all the powers of your body, and in all the faculties of your soul. Yea, so entirely must your affections be set on him, as to make all creatures dwindle into insignificance before him, eclipsed as stars before the meridian sun.]

  2.      “Christ is God’s”—

[Our affections are not to be so set even on Christ himself, as to forget that he, as our Mediator, is only God’s servant, sent to bring us to God the Father, and to deliver us up to him when the whole work entrusted to him shall be complete. The Lord Jesus Christ is to be considered in a three-fold view; as God, as man, and as the Mediator between God and man. As God, he is equal with the Father: as man, and as Mediator, he is inferior to the Father; as St. Paul has said; “I would have you know, that the head of every man is Christ; and the head of the woman is the man: and the head of Christ is God.” He is the Father’s servant, to redeem both Jews and Gentiles by his own obedience unto deathl — — — In all that he spoke, and in all that he did, he acted agreeably to the commission which he had received from the Father: and all that he suffered was “according to the determinate counsel and foreknowledge of God the Father.” Whilst this glorious work is going forward, we must look to Christ, in whom all fulness is treasured up for the use of his Church, and “in whom all fulness of the Godhead dwelleth bodily:” but in the last day, when all the elect shall have been gathered in, and every enemy shall have been put under the feet of our victorious Lord, the whole body, with Christ himself at their head, shall be subject unto God the Father, being delivered up to him as the supreme Head of this glorious kingdom, that “God may be all in all.” As a mediatorial kingdom, it has been received from God the Father; and when, as a mediatorial kingdom, there shall be no longer any need of the Mediator’s office, it shall be given up into the hands of Him from whose counsels it proceeded, and by whose power it was completed.

Seeing then that we, and all the whole Church, are God’s exclusive property, we must, from fidelity to him, guard against the smallest disposition to alienate from him any portion of that honour and authority which are due to him alone.]

  We will IMPROVE the subject,

  1.      In its negative and more appropriate view—

[We must “not glory in men.” It matters little whether Paul, or Apollos, or Cephas, be the object of our preference; the attachment which leads us to set up one above another is altogether carnal. Four times in as many verses is this conduct characterized as carnal. Happy would it be for the Church of God, if this disposition were viewed in its proper light! for there is scarcely a place where more than one minister officiates, but this hateful temper springs up to disturb the union and harmony of the Church. Moreover, as this temper is carnal in itself, so is it injurious to the welfare, as well of those who indulge it, as of all who are affected by it. Wherever it exists, it deprives the person of all the benefit which he might receive from those whom he so ungratefully undervalues: he contributes to excite divisions in the Church of God; and, as far as in him lies, weakens the hands of those ministers, on whom, in comparison of his favourite, he pours contempt. Brethren, let the arguments of the Apostle have their proper weight. The object of your idolatrous regard is given, not to you only, but to the whole Church of God, for whose benefit he is sent forth: and whilst he is sent for others, others also are sent for you: and you are ungrateful to God in so limiting your regards, as not to give a due proportion of them to all who seek your welfare. Besides, you are not to view them, so much as God in them: for of themselves they are nothing: whoever plants or waters, it is God alone that gives the increase. To God then supremely, and to God exclusively, are your affections due: and, if you will set them on any creature, you will “provoke him to jealousy,” and cause him to take away from you, as “Nehushtan,” (a piece of brass,) the instrument which he had raised up for the salvation of your souls.]

  2.      In its positive and more general view—

[You should glory in God with your whole hearts. Think what reason you have to glory in him: what unspeakable benefits you have received at his hands, and what obligations you have to surrender up yourselves wholly unto him! Who, besides the believer, can take to himself the declarations of our text? Of whom, besides him, can it be said, “All things are yours?” Survey the catalogue, believer, and think whether there be any thing in the whole universe that you can add to it? Should not you then be contented? Should not you be thankful? or rather, should there be any bounds to your joy and gratitude? I ask not whether you be in health or sickness, in wealth or poverty, in joy or sorrow: the state you are in is that which Infinite Wisdom has ordained for your greatest good; and there awaits you, at your departure hence, the immediate and everlasting fruition of God himself. O be joyful in the Lord, all ye people, and make the voice of his praise to be heard day and night! And, as God is wholly yours, so be ye wholly his, in body and in soul, in time and in eternity.

We cannot however conclude without entreating all to see that these blessings do indeed belong to them. It is to the believer, and to him alone, that they do belong: and we earnestly invite all, first, to believe in Christ as their only Saviour, and, then, to make it evident by their works that they have indeed believed; for, if our character be not clear, we can have but little comfort in the promises to which the saints alone are entitled, and of which they alone will ever receive the final accomplishment — — —]

MDCCCCL

BELIEVERS ARE CHRIST’S PROPERTY

             1 Cor. 3:23.

Ye are Christ’s.

TRUE Christians, however poor in this world, are indeed the richest people in the universe. There is not any thing of which they have not the best use and enjoyment. All things temporal, spiritual, and eternal, belong to them: yet they are not so rich in the property they possess, as they are in being themselves the property of another. The Apostle is enumerating in a climax the privileges of Christians; and having said that all things are theirs, he adds, as a more exalted privilege, that they are Christ’s. To elucidate this truth, we shall consider,

  I.      Whose we were—

The whole creation properly belongs to God; but mankind have alienated themselves from him: nor, whatever difference may have been made between us and others by the grace of God, is there any difference between us by nature. As long as we continue unregenerate we belong,

  1.      To ourselves—

[The natural man disclaims God’s authority over him, and thinks himself at liberty to live to himself. This was once the state even of the Apostles themselves: nor is there one amongst us who was not once a rebel like unto them. Our understanding, will, and affections, we used as altogether our own. The members of our bodies too we employed wholly in our own service: even in our religious actions we regarded self rather than God. With respect to all our talents of time, money, influence, &c. we said, “They are our own, who is Lord over usc?”]

  2.      To the world—

[The world has an entire ascendency over us by nature. We adopt its maxims, follow its fashions, and obey its dictates: the pleasures, riches, and honours of it are the idols which we worship. What more can be wanting to constitute us its vassals? Our Lord himself declares, that all such persons are, not merely the friends, but the property, of the world.]

  3.      To Satan—

[Satan rules in all the children of disobedience; he leads them captive at his willg. Hence he is called the god of this world: and who amongst us has not fulfilled his will? This then manifests us to have been his children; and, if we be not converted by divine grace, it may still be said to us, as it was to the Jews of old, “Ye are of your father, the devilk.”]

By conversion, however, we are brought back to our rightful Owner,

  II.      Whose we are—

Christ is the heir and sovereign Lord of all things. Both men and devils are subject to his controul; but believers are his in a more peculiar manner. They are his people, his bridem, his very members—

  1.      By donation from the Father—

[The Father, from eternity, chose a people for himself. These he gave to Christ to be redeemed by himp; and secured them to him by an everlasting covenant. To his eternal purpose we must trace the distinction made between them and othersr, and ascribe all our salvation to him alone.]

  2.      By his own purchase—

[Though salvation is freely given to us, it was purchased for us at a most invaluable price. Christ gave his own life a ransom for us: the price he paid was no less than his own blood. This is the great subject of praise in heavenu: nor should it ever be forgotten by us on earth.]

  3.      By the drawings of the Holy Spirit—

[No man, of himself, would go to Christ for salvation: all who are his, are drawn to him by the Spirit. It is the Spirit who quickens and renews our souls: to him alone must we ascribe the power and the gloryy.]

  4.      By their own voluntary surrender—

[All Christ’s people are made willing to be his: they willingly renew their baptismal covenant, and give themselves up to him at his holy table. This they consider as their reasonable servicea: yea, they rejoice in it as their highest privilege. This is the peculiar character of all true Christians.]

  LEARN hence,

  1.      What an exalted character the Christian is—

[He is Christ’s, he is Christ’s property, and “purchased possession.” He is so united to Christ, as to be even “a member of his body:” yea, he is so entirely one with Christ as to be “one spirit with himd.” Amazing! one would be almost ready to account this blasphemy. But it is altogether the very truth of God. Compare him, in this view, with what he was: how marvellously changed! There are changes in the natural world, which are truly wonderful; from an acorn to an oak; from a chrysalis, immured in its cell, to a butterfly, with all its gaudy plumage: but the Christian far surpasses them: for they had in their very nature the elements of what they afterwards display: whereas the Christian had the very reverse; a carnal and earthly nature, which is changed into one that is heavenly and divine. Methinks, scarcely would Beelzebub himself, if restored to his former state, be a greater monument of grace than he. Brethren, I charge you to keep this in mind. And, if any imagine that such a reflection will generate pride, tell them, that what you was is all that you can call yours; and that what you are, is the gift of sovereign grace, to the praise and glory of God alone.]

  2.      What inestimable privileges he possesses—

[Is he Christ’s? Then Christ acknowledges him as his, and fixes his eye upon him for good, and orders every thing for his eternal welfare. Yes, the Lord Jesus “keeps him even as the apple of his eye,” and will suffer neither men nor devils “to pluck him out of his hand.” To the Christian the Saviour looks as to the brightest jewel in his crown, and as a trophy, in whom he will to all eternity be glorified. It was in reference to him that the Saviour, in his last, his intercessory, prayer, said, “Father, I will that they whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me:” and never will he cease to watch over every one of them, till that prayer is answered, and they are enthroned with him in glory, at the right hand of God.]

  3.      How plain and obvious is his duty—

[Are you Christ’s? Then for him you must live; and every faculty you possess, whether of soul or body, must be improved for him. Your whole life must be a comment on those words of the Psalmist, “Depart from me, ye wicked; I will keep the commandments of my God.” Having obtained this stupendous, this inconceivably exalted honour, you must “walk worthy of your high calling;” or, rather I should say, of Him who hath called you, yea, “worthy of the Lord himself unto all pleasing.” There should be no bounds to your desire after holiness, no limit to your efforts. You should desire to be “pure as Christ himself is pure,” and “holy as your Father which is in heaven is holy.” This is what the Lord Jesus expects at your hands, and what your relation to him imperatively demands. Seeing that “you are not your own, but bought with a price, it is your bounden duty to glorify him with your body and your spirit which are his.”]

MDCCCCLI

MINISTERS, THE LORD’S STEWARDS

  1 Cor. 4:1. 2.

Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God, Moreover it is required in stewards, that a man be found faithful.

THE apostolic Churches were not so blameless as we are apt to imagine. Many evils obtained among them; and not in a few insulated individuals only, but in the great mass of the people. The Church at Corinth was peculiarly faulty: many and great evils obtained among them: dissension and division in particular, were fomented among them: and the very diversity of gifts which were exercised among them, instead of being an occasion of more exalted piety, was made a source of discord. The people had their favourite preachers, under whom they ranged themselves as partisans and followers; one being of Paul, another of Apollos, another of Cephas; and another of Christ, as having heard and enjoyed his personal ministrations. To allay this spirit, St. Paul teaches them what account to make of all their teachers, and what to look for at their hands: not flattery, as heads of parties; but fidelity, as stewards of their great Lord and Master.

Let us here see,

  I.      In what light people are to view their ministers—

Ministers come not in their own name, but as ordained of God for the benefit of the Church. They are to be viewed,

  1.      As ministers of Christ—

[They are sent by Christ. They come not of themselves, but as commissioned by him. It is his message which they bring; his will that they perform. By them it is that he speaks to men, As earthly kings are represented by their ambassadors, and speak by them in foreign courts, so the Lord Jesus Christ himself speaks by his ministers: they stand in his stead: they speak in his name: their word is not their own, but his; and must be received, “not as the word of men, but, as it is in truth, the word of God.”]

  2.      As stewards of the mysteries of God—

[They are not merely servants or ministers, but servants of a peculiar class. The whole Church is one great family; and they are appointed as “stewards,” to “give to every one his portion in due season.” To them “the mysteries of God” are more especially committed, that they may dispense them to all, according to their respective necessities; giving “milk to babes, and strong meat to those who are of full age.” The whole of God’s revelation is full of mysteries, which, in due season, they are to unfold: but that which they are chiefly to make known, is the stupendous mystery of redemption. They are to shew, as occasion may require, the need there was of redemption; the means by which it is wrought, even by the incarnation and death of God’s only dear Son; and the way in which it is applied to men, by the mighty operation of the Spirit of God upon the soul — — — It is not necessary that they should be always insisting on one particular topic: the subject comprehends an immense range; and every part of it must be brought forward in its turn: but the one great mystery must be always kept in view; and the dispensing of it must ever be considered as the appropriate office of the ministers of Christ — — —]

This being their true character and designation, it will easily appear,

  II.      In what way ministers are to conduct themselves towards their people—

A steward in an household must be faithful to his charge: and so must a minister be in the Church of God: he must be faithful,

  1.      To his Master—

[He is to receive instructions daily from his Master, and to carry them into effect to the utmost of his power. He must never be doing his own will, or following his own way: he must “in no respect seek his own things, but invariably the things of Jesus Christ.” He must so act, as if the eye of his Master were immediately upon him; and so that he may be able to give a good account of his stewardship, whensoever he shall be called into his Master’s presence — — — He must never be swayed by any thing but his Master’s will: there must be no vacillation in his conduct, as arising from carnal hopes or fears; nor any negligence, as arising from sloth. What his Master has appointed, he must do: and “whatever his hand findeth to do, he must do it with all his might.”]

  2.      To his fellow-servants—

[He must make a due inquiry into their state and circumstances, in order that he may know what to apportion to each, in a way either of work or sustenance. Having his eye on all, he must deal out to them severally that measure of approbation or displeasure, which may be a sure criterion and earnest of the award which will be assigned them at the coming of their Lord. He is never to aim at “pleasing them, except for their good to edification:” I say, he must speak and act, at all times, “not as pleasing men, but God, that trieth the hearts.” He must indeed “speak the truth in love;” but the truth he must speak at all times, “commending himself to every man’s conscience in the sight of God.” He must “never prophesy smooth things;” but “reprove, rebuke, exhort, with all long-suffering and doctrine;” “doing nothing by partiality, and never preferring one before another.” The express command of God to him is, “He that hath my word, let him speak my word faithfully. What is the chaff to the wheat?” The word which he is entrusted to dispense must be in his mouth “as a fire, and as a hammer that breaketh the rock in piecesb.” He must consider his own soul as at stake: and must so “declare the whole counsel of God, as to be pure from the blood of all men,” and, at all events, to “deliver his own soul;” that, if any have perished under his ministry, he may himself at least be approved of his God.]

  ADDRESS—

  1.      Be thankful for the privileges which you enjoy—

[You have, I hope I may say, a faithful ministry. But you need to be cautioned against the error which obtained in the Corinthian Church. You know, that wherever there are more ministers than one, there is apt to arise an undue partiality for one above another: and this sometimes verges on an idolatrous attachment on the one part, and a contemptuous indifference on the other. But the Apostle tells us, that this is a very reprehensible carnality. For, granting that you find one more profitable to your soul than another, “what is any man, but a minister by whom you believed, even as the Lord gave to every man?” Look through men to God. All of them are “earthen vessels, and the treasure they dispense is God’s:” if you look to man, God will withhold his blessing from you: but if you look simply to him, he will, by one as well as by another of his faithful servants, comfort and enrich your souls.]

  2.      Be faithful, on your part, in making a due improvement of them—

[If faithfulness be required on our part, so is it also on yours. You must come to the ordinances with a real disposition and desire to “hear what the Lord God will say concerning you.” You must have your minds open to conviction, and “receive with meekness every word you hear, that it may be an engrafted word, effectual to save your souls.” You must not be offended with the faithfulness of your minister; but consider Almighty God himself as speaking to you by him. Then may you expect from God those blessings which your souls need, and a happy meeting with your ministers in the realms of bliss.]

MDCCCCLII

PAUL’S INDIFFERENCE TO MEN’S JUDGMENT

  1 Cor. 4:3–5.

With me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord, Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

THE ministers of Christ are generally either unduly exalted, or undeservedly depreciated, by those around them; but they should discharge their duties with fidelity, without any regard to the opinions of men, and approve themselves to Him who will judge them righteously in the last day—

  I.      The tribunal to which Paul referred his character—

He was not concerned about man’s judgment—

[By some he was looked up to as the head of a party; by others he was deemed unworthy to liveb; but he knew that men’s judgment would continue only for a day: he was therefore alike indifferent to their censure or applause.]

He could not wholly depend even upon his own judgment—

[He did not know that he lived in any allowed sin; yet he was aware that, through the deceitfulness of sin and of his own heart, he might be led to form too favourable an estimate of his own state: he knew that God might discern much iniquity where we see none; he therefore could not venture too confidently to trust even to the testimony of his own conscience.]

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