1 Cor. 10:15.

1 Cor. 10:15.

He committed himself rather to the unerring judgment of God—

[He did not indeed hope for an acquittal on the ground of innocence, or expect a reward as due to him on the footing of strict justice; but he relied on God’s equity as tempered with mercy, and willingly left himself to the righteous disposal of his Judge.]

  II.      The tribunal to which we must also refer ours—

God has appointed a day wherein to judge the world—

[He has constituted the Lord Jesus the Judge of quick and dead. And in due season he will summon the whole universe to his tribunal. Then will he bring into judgment, not the actions only, but the inmost thoughts and desires, of the whole world. Men judge of actions only, and of those actions principally which have respect to the welfare of the community in which they live. They care little about the state of men’s souls before God. But God notices the inmost recesses of our hearts. “He will bring to light the hidden things of darkness, (of which men can take no cognizance;) and will make manifest the counsels of men’s hearts,” and make the very designs and purposes of men the ground of his dealings with them to all eternity. He will notice what we have been as creatures — — — what as sinners — — — what as redeemed sinners — — — The very habit of our minds under all these characters will be brought before him; and, according as that has been conformed, or contrary, to his revealed word, will be his sentence of condemnation or approval in that day.]

To that period therefore we must all look, and for it we must all prepare—

[As by the written word we must all be judged, we should study it with all diligence, in order that we both know and execute God’s holy will. As for the world’s standard of religion, we must not regard it: nor must we regard the approbation or censure which it assigns to men in accordance with its own erroneous views. But to God’s judgment we must look forward with the deepest solicitude, labouring if by any means we may approve ourselves to him, and “have praise of him.” To what purpose will it be to have monumental inscriptions in our favour, when God has sealed our condemnation, and loaded us with his merited displeasure? Or what effect will the censures of men produce on our minds, when God has passed a sentence of approbation upon us, and seated us with himself on thrones of glory? Methinks that laudatory word, “Well done, good and faithful servant, enter thou into the joy of thy Lord,” will richly repay all the obloquy that man can cast upon us, and all the pain that he could ever inflict.

Then live, my brethren, in expectation of that day, and in continual preparation for it. Mind not what man approves or disapproves, in comparison of what God commands: and be as attentive to the motions and desires of your hearts as to your outward acts. “if you seek to please man, you cannot be the servants of Jesus Christ.” You must therefore “not please men, but God who trieth our hearts.” And let me entreat you not to defer this surrender of yourselves to God. Think what is now the mind of thousands, who, having “sought the praise of man rather than the honour that cometh of God,” are now reaping the bitter fruits of their folly: and whatever the whole world may either say or do, (for you must “expect to be persecuted by them if you will live godly in Christ Jesus,”) “be steadfast, immoveable, and always abounding in the work of the Lord, assured that at last your labour shall not be in vain in the Lord.”]

MDCCCCLIII

GOD TO BE ACKNOWLEDGED IN EVERY THING

  1 Cor. 4:7.

Who maketh thee to differ from another? and what hast thou that thou didst not receive? now if than didst receive it, why dost thou glory, as if thou hadst not received it?

IF there are advantages derived from education, there are also disadvantages not unfrequently attached to it; inasmuch as habit forms, as it were, a second nature; and often both indisposes us to see what is good, and disqualifies us to a great extent for the prosecution of it. The Corinthian Christians, whilst in their unconverted state, had been habituated to much evil, both intellectual and moral. From the wealth that abounded in their city, and the vicious courses that were there pursued, and particularly from the idolatrous regard shewn there to the leaders of different sects, they were but ill-disposed towards the humbling doctrines of the Gospel, and but ill-fitted for the self-denying habits to which it called them. We wonder not, therefore, that they brought on themselves heavier censures than any other of the apostolic Churches: for, in truth, all things considered, their piety seems to have been, in many respects, very low and questionable. The particular fault blamed in the passage before us was, their contentious disposition to exalt one teacher above another, and their readiness to range themselves under different heads or parties in the Church. The Apostle reproved their conduct with the utmost delicacy; transferring to himself and his friend Apollos the evils of which he complained; lest, by mentioning the names of others, he should provoke their hostility, and defeat his own ends.

His reproof may be fitly applied,

  I.      To those who glory in others—

[Amongst the Corinthian converts, some preferred one preacher, and some another: and, not content with exalting each his own favourite, they poured contempt upon those who were of a different sentiment, and thus produced sad divisions in the Church. The same fault obtains more or less in the Church, wherever the Gospel is preached: and men justify their partiality upon the ground of their favourite’s superior endowments, or on the ground of the benefits derived from him. But this supposes that the object of their attachment has something of his own, which may serve as a ground of boasting. But “what has any man, which he has not received” as a free gift from God? Supposing him to be possessed of gifts, have they not been conferred upon him by “God; who dispenses to men according to his own sovereign will” and pleasure; and, whatever the particular operations be, himself “worketh all in all?” Or, supposing him to be made preeminently useful in converting souls to God, is it by any power of his own that he has thus prevailed? Can any man open the eyes of the blind, or unstop the ears of the deaf, or determine whom he will convert to Christ? Paul himself could not effect these things. Had the conversion of souls been left to his disposal, he would have conferred that benefit on all: whereas, in every place, the great majority rejected his word, and were enraged by it almost to madness. To glory then in any persons, as though they possessed these talents or powers independently of God, is as absurd as it would be to glory in a sword which had effected the slaughter of many enemies. Every one sees that it is not the sword which has effected any thing: all that it has effected was done by the hand that wielded it: and the person so using it might, if it had pleased him, have taken any other sword as well as that. This is what God himself said, in answer to the vauntings of Sennacherib: “Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it?” True it was, that the Assyrian monarch had subdued many kingdoms: but he erred in supposing that it had been done by his own power. It was God who had made use of him, for the accomplishing of his own purposes; and it was not in the power of the proud boaster to go an hair’s breadth beyond the commission he had received. So, whatever a man has, he has it from “God, who is the Giver of every good and perfect gift;” and whatever he does, it is not he that does it, but God, who does it by him: and to God alone must be given the glory, which, through our ignorance and folly, we are but too apt to ascribe to man.]

But the text may also be very fitly applied,

  II.      To those who glory in themselves—

[If we have any particular endowments, whether of body or mind, we are apt to arrogate something to ourselves, as if we had ourselves been the authors of our own excellencies. But such a conceit is most offensive to Almighty God. For “who is it that has distinguished us, or made us to differ from others?” Suppose we have the highest attainments; for which of them are we not indebted to our God? We will suppose that we have light in our understandings: was it not “the Spirit of God who opened our eyes,” and “guided us into his truth?” Suppose that we possess decision in our wills: is it not God who “has made us willing in the day of his powere?” Suppose we are blessed with success in our endeavours: is it not “God who has ordained it for us, and wrought all our works in us?” How, then, can we take to ourselves the glory, which so evidently belongs to God alone? When a fawning multitude applauded Herod as speaking like a God, he accepted the compliment; and, by laying the flattering unction to his soul, provoked God to give him up to worms, which from that moment began to prey upon his vitals. And we also shall incense our God against us to our destruction, if we take honour to ourselves of aught that we possess, and withhold from God the honour due unto his name. Let this, then, be an acknowledged principle within us, that, whatever eminence we possess above our brethren, “by the grace of God we are what we are;” and to Him must be given the absolute and undivided praise.]

  In CONCLUSION,

  1.      I will reply to an objector—

[A person may ask, in reference to our first view of this subject, ‘Am I to entertain no preference for a man who has been the means of awakening, sanctifying, and saving my soul? Does not St. Paul say, in this very chapter, “Though ye have ten thousand instructors, yet have ye not many fathers: for in Christ Jesus I have begotten you, through the Gospel. Wherefore I beseech you, be ye followers of me?” ’ I answer, We may have a peculiar love to those to whom we are so pre-eminently indebted: but we must never so exalt one, as to despise another; and never so love any man, as to forget, for a moment, that he is only an instrument in God’s hands, or that the glory of all is due to God alone.

Again, it may be asked, ‘Have I not used means which others have neglected; and obtained, in the use of means, that which has been withheld from others on account of their neglect?’ To this I readily reply, Your statement is true and just: but your inference from it is altogether erroneous. You have not, as you imagine, any ground for self-preference or self-complacency on this account: for it was “God alone who gave you both to will and to do, of his good pleasure.” To draw the exact line between Divine agency and the freedom of the will, is difficult, or perhaps impossible, to such an ignorant creature as man: but so far as is necessary for practical purposes, it is easy. Suppose we say, that whatever comes within the range of your physical powers you may do: but to do it in a spiritual manner, and for spiritual ends, is beyond your reach: God alone can enable you to do that: you are indeed responsible to God for not using the powers which you have; and to him you must give account of your abuse of them: but, if you succeed in any thing that is good, you must ascribe that thing to God, as his workmanship; and say, “Not unto me, O Lord, not unto me, but unto thy name be the praise:” for “His is the kingdom, and the power, and the glory, for ever and ever.”]

  2.      I will turn the reproof into a fund of rich encouragement—

[Must it be said even to an Apostle, “Who made thee to differ? and what hast thou which thou hast not received?” It may with equal truth be said to the most insignificant of men, What shall you not receive, if you are willing to accept it at God’s hands, and to give him the glory of it? Verily, you need not envy any, if only you will cry unto your God. From your present selves, and from the ungodly that are around you, you shall differ: nor shall any thing be wanting unto you, if only you will wait on God in the exercise of prayer and faith. But take care that you pride not yourselves in any of his gifts; for as sure as ever you are “lifted up with pride, you will fall into the condemnation of the devil.” The more God magnifies his grace upon you, the more must you abase yourselves before him, and give him the glory due unto his name.]

MDCCCCLIV

PAUL’S MEEKNESS

  1 Cor. 4:12, 13.

Being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat: we are made as the filth of the earth, and are the offscouring of all things unto this day.

AS there is a wide difference between the characters of the wicked and the righteous, so there are strong marks of discrimination between those who are truly pious, and those who have taken up a profession of religion without having felt its transforming efficacy. In too many there remains a proud, contentious spirit, amidst all their pretensions to piety: but in the upright Christian there is a meek, patient, and benevolent disposition, which will shew itself in the most trying circumstances, and afford a decisive evidence of his sincerity. Of the former description were those teachers, who, in order to gain over to themselves a party in the Corinthian Church, introduced among them contentions and divisions. But to these the Apostle’s conduct forms a striking contrast: and though he doubtless was peculiarly eminent in his attainments, we may see in him what every Christian, according to the measure of his grace, will surely practise.

We shall take occasion from his words to shew,

  I.      The treatment which every Christian meets with from an ungodly world—

The people of God have in every age been despised by the world—

[It was the common complaint of all the Prophets, and Apostlesb, and of Christ himself, that they were objects of hatred and contempt to all around them. We also are taught to expect the very same treatment at the hands of ungodly mend. We shall be “defamed” behind our backs, and “reviled” to our face: nor will our enemies be satisfied with injuring us merely by their words; they will also “persecute” us by acts of open hostility: yea, they will account us as the very scum of the earth, and as execrable wretches that are fit only to be sacrificed to devils, to appease their wrath in a time of public calamityf.]

Strange as this may seem, it may be easily accounted for—

[Christians are not thus detested because they are worse than others (for they are “the excellent of the earth,” “more excellent than any of their neighbours,”) but because they exhibit a light which forces men to see their own wickednessh. To this we must ascribe Cain’s murder of his brother, and the universal opposition which the seed of the serpent make to the seed of the womank. If we were of the world, the world would love its own: but because we are chosen out of the world, and walk contrary to its sinful customs, it does, and will, hate us even unto death.]

Doubtless such treatment is hard to be borne; but the Christian distinguishes himself by,

  II.      His behaviour under it—

There are two things that characterize a true Christian under all his trials:

  1.      A passive meekness—

[The saints are men of like passions with others; but, through grace, they are enabled to repress the workings of corruption, and to regulate their tempers by the word of God. Instead of giving loose to a vindictive spirit, they bear with silent resignation the injuries that are inflicted on them, or, if they speak, it is only in words of gentle “entreaty.” David, in his conduct towards Shimei and Sauln, exemplifies in both these points of view the Christian’s duty, and the Christian’s experience. There are indeed occasions whereon, through inadvertence or the power of temptation, they may be overcome: but, on the whole, they will “possess their souls in patience,” and “shew all meekness unto all menq.” Rather than provoke contention they will endure the wrong that is done towards them, and, forbearing to notice it in complaint to mans, will commit themselves into the hands of a righteous God.]

  2.      An active benevolence—

[The natural man, under injuries received, is mindful only of his own troubles: but the Christian feels a concern for the souls of those who injure him. He is grieved for them; and would be willing to sustain any temporal evils whatever, if by means of his own sufferings he might bring his enemies to a better mind, and avert from them God’s heavy displeasure. He will even bless his enemies, and pray for themy, and rendering to them good for evil, he will heap coals of fire, as it were, upon their heads, in order to melt them into love. He will contend indeed; but he will use no weapon except that of love: and in this warfare he will fight strenuously, till, instead of being overcome of evil, he overcomes evil with gooda.]

  INFER—

  1.      How different is the judgment of God from that of sinful men!

[Men hate and despise the righteous; and would pour out their blood as water, if God should withdraw his restraints from themc. But God declares that, instead of their being unfit to live in the world, the world itself is not worthy of them; that their blood is precious in his sighte; that whoso toucheth them, toucheth the apple of his eye; and that it were better for any man to be cast into the sea with a millstone tied about his neck, than that he should offend one of his little onesg. Moreover the time is fast approaching, when this difference of sentiment shall be made to appear before the whole assembled universe, to the everlasting comfort of his afflicted people, and the eternal confusion of his enemies. Let us then learn to “take up our cross daily,” and to follow the example of our blessed Lord; so shall we approve ourselves his true Disciplesk, and obtain a glorious reward in the day of judgment.]

  2.      How superior are the operations of divine grace to all the suggestions of human wisdom, or all the efforts of human power!

[Philosophy never could devise means to eradicate a vindictive spirit from the heart: on the contrary, it extolled revenge as a virtue, and regarded the temper that is exhibited in the text, as meanness and pusillanimity. If men had even endeavoured to exercise such a disposition as Paul’s, they would have failed in the attempt, because unassisted nature is wholly incompetent to such a work. But what cannot the grace of God effect? It will turn a lion into a lamb; or rather, it will transform the vilest of the human race into the image of our incarnate God. Let us then follow the example of the saints and martyrs that have gone before us. Let us exert ourselves in dependence on the Lord Jesus, and not doubt but that “his grace shall be sufficient for us.” Then shall our very enemies be constrained to “glorify God in usn,” and to “confess that God is with us of a truth.”]

MDCCCCLV

AN IMPORTANT ALTERNATIVE

             1 Cor. 4:21.

What will ye? shall I come unto you with a rod. or in love, and in the spirit of meekness?

AT Corinth, religion was at a very low ebb. Great were the abuses which obtained there, even amongst the professed followers of Christ. Yet to those very persons the Christian Church is much indebted, for the displays which they occasioned the Apostle Paul to make of the Christian character in its highest perfection. How perversely they acted towards him, the Apostle tells us: “Now ye are full: now ye are rich; ye have reigned as kings without us:” and, at the same time that they arrogated so much to themselves, they poured the utmost contempt on him: “We are fools for Christ’s sake; but ye are wise in Christ: we are weak, but ye are strong: ye are honourable, but we are despised.” But how did that blessed man conduct himself under these circumstances? He tells them: “Being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat.” And then, with most lovely delicacy, he adds, “I write not these things to shame you; but, as my beloved sons; I warn you.” Still it was necessary that he should correct what was amiss in them; and therefore he sent Timothy to rectify these abuses for the present, engaging that he himself would shortly come and put every thing in order. But the proud leaders of that Church said, he would never dare to obtrude himself among them. He, however, assured them that he would come to them, and with power too, if they constrained him to do so: and he submitted it, as it were, to their option to determine in what way he should come to them; whether of needful severity, or of unmixed love.

Now the Apostles had, occasionally at least, a power to inflict temporal judgments; as Peter did on Ananias; and as Paul did on Elymas the sorcerer: and to this there may be some reference in the menace before us. But every minister of God has such a measure of authority vested in him over the people of his charge, that he may with propriety address them in the language of my text; “Shall I come unto you with a rod; or in love, and in the spirit of meekness?”

That I may make a suitable improvement of these words, I will,

  I.      Set before you the diversified duties of a Christian minister—

A minister is not merely “a steward of the mysteries of God,” to dispense to every member of God’s family his portion in due season; but

He is, as a father over them, to exert authority—

[Even a young minister, if there be occasion, is to “reprove” both sin and error; yea, to “rebuke with all authorityf,” and even “sharply” too, rather than not effect the reformation he desires. In this exercise of authority, he must seek “the edification, and not the destruction” of the offenderh: but he must rather proceed to the utter excision of a corrupt member, than suffer the whole body to sustain irreparable injury. Nor is he to be influenced in this matter either by fear or love. If the offender be as powerful as Ahab or as Herod, yet must Elijah reprove the one, and John the other: nor must the true Levite, the faithful minister, know even his own parents or children, so as to withhold from them the needful admonition. Eli is, in this respect, a warning to all ministersl, to “know no man after the flesh.”]

At the same time, he must act under the influence of love—

[Even in the use of “the rod,” a father is actuated by love: but where it is possible to effect his purpose without it, he would rather cast it away, and conduct himself only in a spirit of affectionate endearment. St. Paul, towards this very Church, and at a time when they were actually setting him at defiance, writes, “Now I Paul myself beseech you by the meekness and gentleness of Christ.” And this was his constant habit. He could appeal to his converts, that “as a nursing-mother” he had cherished them; being so affectionately desirous of them, as to be willing to impart to them, not the Gospel of God only, but also his own soul, because they were dear unto him: and he further appeals to them, that, during his whole intercourse with them, he had “exhorted, and comforted, and charged every one of them, as a father doth his children, that they would walk worthy of God, who had called them to his kingdom and glory.” K there were any of whom he stood in doubt, he “changed his voice towards them, and even travailed in birth with them, till Christ should be formed in them.” This is the true pattern for a Christian minister: he must have courage and firmness to use “the rod,” where necessary; but in his soul he should affect nothing but “love, and a spirit of meekness.”]

Having stated the diversified duties of a minister, I will,

  II.      Address myself to the discharge of them—

St. Paul gave to the Corinthian Church their option between the two alternatives, and left them to determine in what way he should proceed with them. Now, as your stated minister, I am necessitated to “come unto you” from Sabbath to Sabbath: and I beg you to consider,

  1.      What is the treatment which you desire?

[Too many are utterly indifferent about the ministry of the word; and are equally unaffected, whether we come in a way of reproof or of consolation — — — Yet, methinks, it is not altogether thus with you: but, in answer to the question, “What will ye?” ye are ready to say, ‘Come in the way which you judge most suited to my necessities.’

Let me then proceed to ask,]

  2.      What is the treatment which you deserve?

[What is your conduct, in your collective capacity, as a Church? Are there among you “debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults?” Dear brethren, if this be the case, and “I find you such as I would not, you can expect only that I shall be found unto you such as ye would not: and that, whilst I bewail your condition,” I shall only administer such correctives as the occasion may require. As to individuals, of course, except in extreme cases, nothing of a personal nature can be spoken, but only in a way of private intercourse. But, beloved, I wish you to examine, whether you are “profiting by the word preached,” and whether you “make that profiting to appear.” I wish you to examine, whether there be in you any secret declension from God; or whether you are advancing steadily in your Christian course, and “daily growing up into Christ in all things as your living Head.” If this be the case, we shall greatly rejoice: for, as St. Paul said, “I live, if ye stand fast in the Lordr;” and as St. John said, “I have no greater joy, than to hear that my children walk in truth;” so I, brethren, according to the grace given unto me, would have all my own feelings and interests swallowed up in your welfare. If you are but “babes, I would feed you with milk: if you are grown to full age, I would administer strong meat” for your nourishment. In a word, I would endeavour to adapt my ministrations to your necessities, in accordance with the direction given me; “Warn them that are unruly, comfort the feeble-minded, support the weak, and be patient towards all men.” The time is shortly coming, when both you and I must give account to God; I, of my ministrations; and you, of your improvement of them: and the Lord grant, that in that day I may be found to have discharged my duties with fidelity! and may you be my crown of rejoicing to all eternity! yea, of all of you, without exception, may I then be able to say, “Ye are our glory and joy!”]

MDCCCCLVI

SIN A MALIGNANT LEAVEN

             1 Cor. 5:6.

Know ye not that a little leaven leaveneth the whole lump?

THAT ungodly men may glory in their shame, may easily be conceived: but that persons professing godliness should ever be led to do so, can scarcely be imagined. Yet, such is the force of habit, that it may blind the eyes of persons who are not otherwise destitute of discernment; and may lead them to vindicate proceedings, which, on a calmer view, they would judge deserving of utter abhorrence. The Corinthians, in their heathen state, had been proverbially addicted to lewdness of every kind. But, behold, a man after having embraced Christianity, had become guilty of incest: and when the Apostle protested against this, as an act of gross impiety, the elders of the Church at Corinth espoused the cause of the incestuous man, and refused to execute upon him the censure which his crime demanded. This conduct the Apostle justly reproved, both as detestable in itself, and as likely to prove exceedingly injurious to the whole Church: “Your glorying is not good: know ye not that a little leaven leaveneth the whole lump?”

Now in this expostulation we may see,

  I.      The malignant nature of sin—

The operations and effects of leaven are well known in every family: and it will serve, therefore, to illustrate, in the clearest manner, the nature of sin. It is,

  1.      Corrupting—

[The purest dough that was ever made has no sooner a portion of leaven blended with it, than it ferments, and becomes sour. And such was the effect of sin upon the soul of our first parent. Adam, when he came out of his Creator’s hands, was formed in the perfect image of his God: not an evil propensity of any kind was found in him. But behold him as soon as sin entered into his soul: instantly he became so alienated from his God, that he fled from him, and strove to hide himself amongst the trees of the garden: and when interrogated by God respecting the act which he had committed, he cast the blame of it upon God himself. The sin which he had committed was as small as any that could be conceived; it was not a breach of morals, properly so called; but only a transgression of a positive precept, which rendered that sinful, which, if not particularly prohibited, would have been perfectly innocent: yet did this small leaven so leaven his whole soul, that he became altogether corrupt; and the image of God was changed, as we shall see presently, almost into the image of an incarnate fiend — — —]

  2.      Spreading—

[However large the mass of dough may be, the smallest leaven will leaven it throughout. And thus did sin operate on the soul of Adam. His understanding was rendered dark; his will, perverse; his affections, sensual; his conscience, treacherous and partial. Not a member of his body, or a faculty of his soul, retained its original purity: but, as the prophet says of the Jewish people, “The whole head was sick, and the whole heart faint: from the sole of the foot even to the head there was no soundness in him; but wounds, and bruises, and putrifying sores.” God’s own testimony, respecting man in his fallen state, is, that “every imagination of the thoughts of his heart is only evil continually” — — —]

  3.      Assimilating—

[The whole of the dough is by leaven changed, and will produce the same change on any other mass with which it may come in contact. So “Adam begat a son in his own fallen likeness;” and all who have proceeded from him inherit the very same depravity which sin had produced in him. In every age, and every place, human nature is the same: there is, in all, the same alienation from God, and the same idolatrous regard to self. Education may make a difference in the habits of men; but in their propensities there is no difference. There is, in all, the same “filthiness, both of flesh and spirit;” the same love to sensual indulgence; and the same disposition to pride, envy, malice, wrath, and all uncharitableness. In every living man, whether civilized or savage, there is that “wisdom only which is from beneath, which is earthly, sensual, devilish.”]

The appeal which the Apostle makes on this subject leads us to consider,

  II.      The importance of having just conceptions respecting it—

It is no curious speculation that is here suggested; but a fact, that is confirmed by universal experience, and the knowledge of which is of great importance,

  1.      For the preservation of the Church—

[The Church of Christ is in continual danger, both from error and corruption: and, in reference to both of these, the Apostle gave the same salutary warning. The Galatian Church were in danger of seduction by Judaizing teachers: indeed, even Barnabas himself had been seduced by Peter’s dissimulation. To them, therefore, St. Paul suggested this salutary admonition, “A little leaven leaveneth the whole lump:” and in numberless instances has the truth of that saying been evinced. Aaron’s calf became an object of worship to all Israel: and Jeroboam’s calves perverted all the tribes that were submitted to his government; and continued to pervert them, till they were all destroyed. The little leaven that, from time to time, was found amongst holy men in the primitive Church, wrought gradually to the production of all the abominations that have for centuries prevailed in the Church of Rome. And in the great majority of Protestant Churches has one error or another crept in, till all their members have become infected with it, and vital godliness been banished from their souls.

In the passage before us, the warning refers more particularly to morals; and intimates, what experience so fully proves, that “evil communications will corrupt good manners.” To illustrate this amongst the ungodly world is unnecessary, because it is too obvious to have escaped the observation of any. But amongst the Apostles themselves we may behold it on several occasions. Let a little leaven of pride, of covetousnessd, of self-confidence, or cowardicef, be brought amongst them, and they all immediately catch its baneful influence, and betray the weakness of their better principles. And wherever the Gospel is preached in its purity, the same awful tendency is seen and felt: one person or another indulges a proud, conceited, or contentious spirit; and “his word will soon eat as doth a canker.”]

  2.      For the preservation of our own souls—

[The recollection of this fact will prove extremely serviceable to every child of God. For who is there that has not felt the bitter consequences of omitting to resist the very first incursion of an evil thought? It was but a glance which David caught of Bathsheba; and we all know what sad effects it produced, to the dishonour of God, and well nigh to the destruction of his own soul. “The man after God’s own heart” became, in a degree that was scarcely ever exceeded, a man after the very heart of Beelzebub himself. And if this idea teaches us to resist the first motions of sin, how much more strongly does it guard us against the harbouring of any evil in the heart! How affectingly does it warn us to “pluck out the right eye, and to cut off the right hand or foot,” lest our whole body be contaminated, and be consigned, as utterly irrecoverable, to the flames of hell! Nor does it less forcibly instruct us to guard against the means of evil, and the temptations to it. A man in the midst of many combustibles will dread the approach of fire. And who that considers how soon a fire may be kindled within him, and burn even to the lowest hell, will needlessly venture himself into those scenes of temptation, where every thing around him has a direct tendency to inflame and consume his soul? Who, that considers “how great a matter a little fire kindleth,” will be indifferent respecting the company with which he mixes, the conversation in which he engages, the books he reads, the thoughts he indulges in his heart? Verily, if we would retain a purity of heart and life, we must never forget that “a little leaven leaveneth the whole lump.” If we pray to God not to lead us into temptation, we must take care that we run not needlessly into it ourselves.]

  What now shall I SAY? Beloved brethren,

  1.      “Purge out,” with all imaginable care, “the leaven that is within you”—

[This is St. Paul’s own improvement of the subject. The Jews, at their passover, were wont to search every corner of their houses with candles, in order to get rid of any leaven that might be found there; that so they might keep the feast with unleavened bread, according to the commandment. And is “Christ our Passover sacrificed for us,” and shall not we exercise the same care to “keep the feast with the unleavened bread of sincerity and truth?” I call you, then, to the utmost possible vigilance in relation to this matter. Guard against every thing that is evil, whether in principle or practice; that so you may not be an occasion of corrupting others, and “may yourselves be preserved blameless unto the kingdom of your God.”]

  2.      Endeavour to get your souls altogether leavened by divine grace—

[There is a leaven that proceeds from God himself, that is intended to operate through the whole world, and to assimilate every human being to the very image of his, God. Entreat of God to impregnate your souls with that. See to it, that its operation be progressive, through all your faculties and powers: and never rest till it has had its perfect work within you, and “changed you into your Saviour’s image, from glory to glory, even as by the Spirit of the Lord.”]

MDCCCCLVII

CHRIST OUR PASSOVER

  1 Cor. 5:7, 8.

Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

CHRISTIANITY affords us not only new grounds of hope, but also new motives to action, yea, the only motives that are capable of giving an uniform direction to our conduct. The arguments derived from the excellency of virtue, the fitness of things, or even the certainty of rewards and punishments, never could produce any effects comparable to those, which have been wrought by the exhibition of a crucified Saviour. St. Paul, well knowing the efficacy of this topic, proposed it on all occasions. If he would enforce the duties of love, beneficence, or zeal, the love of Christ was both his pattern, and his plea. Thus, in the passage before us, having enjoined the Corinthian Church to excommunicate their incestuous member, he reminds them of the sacrifice of Christ; and, in allusion to their accustomed method of eating the Paschal Lamb, exhorts them to celebrate the Christian passover with becoming purity, both as to outward discipline, and inward affection. In considering his words we shall notice,

  I.      The representation here given of Christ—

Christ is here said to have been “sacrificed for us”—

[Sacrifices were appointed of God from the very fall of Adam as means of conciliating his favour, and expiating any offences which had been committed against him. The creatures sacrificed were put to death, and were always considered as dying in the place of the offender, who, by his transgression, had forfeited his life to divine justice. Precisely in this way has Christ been sacrificed for us: “he died, the just for the unjust;” he was put to death not merely for our good, but in our stead: and in his sufferings we may behold a figurative representation of what we had merited by our transgressions.]

In this view he is called “our Passover”—

[The paschal lamb was sacrificed in a peculiar manner, and on a most extraordinary occasion. God had determined to destroy the Egyptian first-born, but to spare his own people: He appointed the Jews to kill a lamb, to sprinkle its blood upon the door-posts, and to eat its flesh roasted with fire, taking also with it some bitter herbs. Upon their due observation of this ordinance God promised to interpose for their deliverance, and not to suffer the destroyer to involve so much as one of them in the common ruin. Thus are we obnoxious to the wrath that is coming upon the ungodly world: but Jesus, that spotless Lamb, has, on the very same month, day, and hour, that the passover was first killed, and in the midst of most inconceivable agonies both of body and soul, yet without the breaking of a bone, been slain for us; and we are by faith to sprinkle our hearts with his precious blood: we are also to feed upon his body and blood; and, in so doing, are as sure of the divine protection as if we were already in heaven. Though “thousands should fall beside us, and ten thousand at our right hand, the sword of the avenger should not come nigh us.”]

That we may rightly improve this glorious truth, let us consider,

  II.      The exhortation grounded upon it—

While the occasion of Christ’s death affords us ground for the deepest humiliation, the deliverance effected by it should ever be remembered with joy—

[The Jews were commanded to “keep” an annual “feast” in commemoration of their deliverance from the destroying angel. And, as their feast was a memorial of the mercies they had received, so is ours to be, to the latest generations. Indeed our whole lives should be kept as a holy solemnity, because we are daily and hourly experiencing the saving virtue of the Redeemer’s blood.]

The peculiar manner in which the Jews were to observe their passover, was a figurative representation of the manner in which ours also should be observed—

The Jews were enjoined on pain of death to forbear the use of leaven, and to put it out of their houses for seven days: and they were to eat the lamb with bitter herbs and unleavened bread. Thus is the leaven of sin to be purged out of our hearts with the greatest care; and while we feed by faith on the spotless Lamb of God, we must partake also of the bitter herbs of repentance and “the unleavened bread of sincerity and truth.” As for the “old leaven” of Gentile uncleanness, or of Jewish pride and malignity, it must be wholly put away: the scrupulosity with which the Jews searched and swept their houses to purge out all leaven, is an admirable pattern for our imitation. A sincere desire to know the will of God, a full and unreserved determination to do it, together with a corresponding meekness in our spirits, purity in our thoughts, sincerity in our words, and integrity in our actions—this, this is the Christian temper; this is the frame in which our whole lives should be kept as a feast unto the Lord. Moreover as the Jews were to eat the passover in haste, with their shoes on their feet, and their loins girt, so must we be in a continual readiness to go towards the promised land.]

  From this most instructive subject we may OBSERVE—

  1.      How plain is the way of salvation!—

[Ask of every one that was saved that night, To what he was indebted for his preservation? Would there be two opinions throughout the whole nation of Israel? Would there be so much as one that would ascribe it to his own wisdom, or power, or goodness? No, not one. All without exception would say, I owe it to the blood of the Paschal Lamb sprinkled upon my door-posts. That was God’s ordinance: and by the observance of that alone I was kept from the sword of the destroying angel, who was constrained to pass over every house where that blood was seen. Let us then see ourselves doomed to perish on account of our sins; but, through the application of the blood of Christ to our souls, preserved from death: and we have a perfect view of the Gospel salvation. Nothing can be conceived more simple or more intelligible even to the meanest capacity.]

  2.      How beautiful is the Christian life!—

[It is one continued feast; a feast upon the body and blood of our great Sacrifice. True, it must be eaten “with bitter herbs.” But who is there amongst us who does not need to have his joys tempered with penitential sorrow? It must be eaten too “with unleavened bread:” for if there be in us any allowed guile, we can never hope to escape the wrath of God. We must eat it also with our loins girt, and our staff in our hands, ready every moment to proceed on our journey to the promised land. Compare this state with that of those who were to be left behind in Egypt, wholly ignorant of these high privileges, and altogether destitute of these exalted hopes: truly of the Christian, whoever he be, it may well be said, “Happy art thou, O Israel; who is like unto thee, O people saved by the Lord?”]

  3.      How certain and glorious is the effect of faith!—

[The whole that was prescribed to Israel was one act of faith. The killing of the sacrifice, the sprinkling of its blood, the feeding on its flesh, the uniting with it the bitter herbs of penitence, and the unleavened bread of sincerity and truth, and the habitual readiness to depart, were all, I say, one act of faith. And of its success we are fully informed. Of the whole nation not so much as one was lost. If any one had refused to comply with the appointed ordinance, he would have perished: but in all Israel not so much as one was slain. So, beloved, it shall be with you, if you live by faith upon the Son of God. Sooner shall heaven and earth pass away, than the least or meanest of true believers shall perish. Be assured of this; and you shall have even now a foretaste of the blessedness that awaits you in the worlds above.]

MDCCCCLVIII

GOD’S MERCY TO THE VILEST SINNERS

  1 Cor. 6:9–11.

Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

AS long as men retain within them the seeds of their original corruption, so long they will be liable to (all into sin, and consequently they will need to be instigated by every motive that can be adduced, to persevere in the ways of holiness. Now there are scarcely any stronger incentives to obedience, than a recollection of the inseparable connexion which there is between sin and misery; and a view of the unspeakable mercies which we ourselves have received at God’s hands. It was by these considerations that St. Paul urged the Corinthians to abstain from some practices in which they were engaged, and from others to which they were particularly exposed. They had gone to law with each other even in the Gentile courts, instead of setthng their disputes by arbitration amongst themselves. It is probable too that some among them thought but lightly of the sin of fornication; since the close of the chapter is wholly occupied with that subject. His address to them was well adapted to the occasion; in that it appealed at once to their fears and to their gratitude; and thus secured the influence of their ingenuous feelings, as well as of those which were of a more selfish nature.

His words will lead us to shew,

  I.      The awful condition of the ungodly—

Those who live in sin will have no part in the inheritance of the saints. Though some of the sins specified in this black catalogue are such as cannot be mentioned with delicacy, or thought of but with horror, yet far the greater part are as common in Christian lands as among the heathen themselves: but, by whatever name men call themselves, they who live in such sins “shall never inherit the kingdom of God.” The manner in which this declaration is made, calls for our particular attention. Mark,

  1.      The Appeal—

[The Apostle appeals to our own consciences; “Know ye not this?” However ignorant ye be, are ye not well assured in your own minds, that persons living, and dying, in the commission of any of these sins, must perish? Does not Scripture, does not reason, does not conscience tell you, that there must be a difference put between the just and unjust in the day of judgment? — — —]

  2.      The Caution—

[The Apostle next cautions us against self-deception. We are apt to extenuate these crimes, and to conceal their enormity by some specious name. Fornication and adultery are youthful indiscretions: drunkenness is conviviality: covetousness and extortion are prudence, and the common licence of trade. Thieving is confined to one species of dishonesty; whilst a defrauding of the revenue, and a neglect of paying one’s debts, and many other kinds of theft, are practised without remorse. As for “reviling,” the conversation of many consists of little else than speaking against their neighbour; and especially when they have received from him any real or fancied injury: yet that is considered as nothing more than a proper token of their contempt for such conduct as they disapprove. And a soft, easy, indolent, “effeminate” manner of life, such as indicates an aversion to do any thing or suffer any thing for Christ, is reputed innocent, as though a Christian had nothing to do but to please himself. Moreover, if men be free from the grosser acts of sin, they pay no attention to the dispositions of their minds; though, in reality, dispositions are as hateful to God, and as much reprobated in the text, as overt acts. But, however they may hide from their own eyes their guilt and danger, God’s decree is irreversible, and his threatened vengeance shall assuredly be executed upon them.]

But, notwithstanding the danger to which sinners are exposed, the text informs us of,

  II.      The blessed state to which they may yet be exalted by the Gospel—

Many of the Corinthians had, while in their heathen state, been guilty of all the abominations mentioned in the text. But at their conversion,

  1.      They were received into the Christian covenant—

[The word “washed” seems, to refer to their initiation into the Christian Church by the ordinance of baptism; and therefore imports, that they had been admitted into the Christian covenant. We indeed, at our conversion, are not to repeat the rite of baptism; because the baptism administered to us in our infancy was in all respects as available for us as circumcision was for the Jews; yet, since we are brought only into the outward bond of the covenant in our baptism, we need to be made partakers of its saving benefits: and, however abandoned we may have been in our unregenerate state, we shall be received to a full participation of its blessings, as soon as ever we repent and believe in Christ.]

  2.      “They were justified in the name of the Lord Jesus”—

[Justification includes not merely a remission of sins, but a being dealt with, by God as innocent persons, or, in other words, an exaltation to eternal happiness and glory. Now this the Corinthians enjoyed as soon as they embraced the Gospel. They were not left to expect it after death: it was already vouchsafed unto them. For the sake of Christ all their sins were blotted out as a morning cloud. And we also, as soon as we “believe in him, shall, for his sake, be justified from all things,” however abominable our past lives may have been, and however much we may have deserved to be abhorred both by God and man.]

  3.      “They were sanctified by the Spirit of our God”—

[The Apostle, speaking in the fulness of his heart, did not observe any particular order in the arrangement of his words; and therefore no conclusion is to be drawn from the order of them: for, in strictness of speech, our sanctification does not precede, but follows, and flows from, our justification. But what a triumph of Divine grace was here! these people, who had been sunk beneath the very beasts by their iniquities, were renewed by the Holy Ghost, and transformed into the image of their God. Surely then none of us need despair! Whatever we have been, or whatever we may yet be, we still may look to that Divine Agent, who will renew and sanctify us wholly, provided we seek his operations in the name, and for the sake, of Jesus Christ.]

  ADDRESS—

  1.      To those who are yet living in sin—

[Is there a person here, who, whether openly or in secret, gives way to uncleanness? Thou “shalt never inherit the kingdom of God.” Is there a person here who corresponds in any respect with those described in the text? Does not thy conscience tell thee, Thou must perish? If thou hast bribed, or silenced thy conscience, “deceive not thyself;” for God’s word shall stand, whether thou believe it or not. Hear this, thou whoremonger, thou adulterer, &c. &c. In the name of Almighty God I declare, Thou shalt never inherit the kingdom of God, unless thou repent, and believe in Christ. Let me entreat thee seriously to consider thy guilt and danger, while there is a way of escape yet opened to thee by the Gospel.]

  2.      To those who have experienced pardon and sanctification by the Gospel—

[It will be always profitable for you to bear in mind what you once were: for though your actions may not have been so abominable as those referred to in the text, none of you have any right to cast a stone at others; seeing that the seeds of all evils are in your own hearts, and nothing but the preventing grace of God has made you to differ from your more abandoned neighbour. What cause have you then to magnify and adore that grace which has so distinguished you; and to “love much, from a sense of having had so much forgiven!”

Well also may a recollection of the many talents that have been forgiven you, incline you readily to forgive the pence that may be owing to you by an offending brother. It is particularly in this view that the text is introduced by the Apostle, and in this view it certainly ought to be improved. Get but a just sense of the mercies vouchsafed to you in the pardon of your sins by the blood of Jesus, and the renovation of your natures by the Holy Ghost, and you will esteem nothing too much to do for God, and no forbearance too great to exercise towards the most unworthy of mankind.]

MDCCCCLIX

THE DUTY OF DEVOTING OURSELVES TO GOD

  1 Cor. 6:19, 20.

What? know ye not that …… ye are not your own? for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

THE word of God reveals to us many things which unenlightened reason could never have discovered. This is particularly manifest with respect to the offices of Christ and of the Holy Spirit. These were “mysteries hid in God from the foundation of the world;” but they are supposed to be well known to every true Christian; indeed they form the basis of the Christian’s hope; and they at the same time afford him his strongest motives to obedience. St. Paul was dissuading the Corinthians from the sin of fornication: he reminded them therefore of the principles which they professed. We wave what he says respecting the Spirit dwelling in them, and shall confine ourselves to the words of our text.

We shall consider,

  I.      The principle which the Apostle assumes—

All men naturally think they are “their own”—

[Men employ their time and faculties nearly as they please. They think themselves at liberty so to dob. Hence the language of their hearts is declared by the Psalmist—Their conduct, if not their speech, resembles that of Pharaohd—]

But no man is or can be his own—

[Men may be free from any human yoke; but no man is or can be independent of God. This is a principle even of natural religion.]

This every Christian is supposed to know—

[The manner in which the Apostle assumes this principle is remarkable. His question is a direct appeal to our consciences; he takes it for granted that no one can be ignorant of that truth; he expresses surprise that such a truth should be forgotten.]

Indeed this principle cannot admit a doubt. This appears from considering,

  II.      The argument he urges in support of it—

God, as our Creator, has an unalienable right over us—

[We possess not a faculty of body or mind but from him. We cannot exercise one faculty but by virtue derived from himf. We therefore can be no other than his property.]

But he has also redeemed us—

[We were in bondage to the curse of the law, but God has redeemed us from this miserable stateh. He paid no less a price for us than the blood of his own Son.]

By this he has acquired a further right over us—

[The great end of redemption was “that we might live unto God.” The Scriptures speak of redemption in this light. Thus our obligation to devote ourselves unreservedly to God is greatly increased and confirmed by it. If God complain of us for requiting with neglect his paternal carel, how much more may he, for our contempt of redeeming love!]

The principle being thus established, we proceed to consider,

  III.      The exhortation he founds upon it—

“Our body and our spirit are entirely God’s” property. We are bound therefore to glorify him with both to the uttermost—

[We cannot indeed add any thing to God’s glory. God however esteems himself glorified by our servicesn. There are many ways in which we may glorify him daily. A devotedness to him is justly called “our reasonable service.”]

Let the exhortation then have its due effect—

[God claims every one of us as his own. Let us not then live as though we were at our own disposal; let us adopt the resolution of Joshua—let us yield to him all the members of our bodiesq; let us glorify him with every faculty of our souls; let us never disjoin what was so connected in Paul’s experiences; let us seek to have that inspired declaration fulfilled in us—]

  INFERENCES—

We may see from hence,

  1.      What lamentable ignorance prevails in the Christian, world!

[Many are daily violating their baptismal vows without remorse. Though educated in the faith of Christ, they give not themselves to him. This may well be a matter of surprise to thoughtful minds. It justly excited the feelings of David. Let us beg of God to convince us of the evil of such conduct; let us turn from it with self-lothing and self-abhorrencex.]

  2.      How reasonable and delightful is the Christian’s duty!

[What more reasonable than that we should be his who bought us? And what so delightful as to be ever glorifying God? This constitutes the felicity of the perfected saints and angels. We should never be unhappy here if we abounded more in this duty. Let us know, then, and enjoy our inestimable privilege. To have honoured God here, will be our crown hereafter.]

MDCCCCLX

THE IMPORTANCE OF FAMILY RELIGION

  1 Cor. 7:16.

What knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

WE, who live under laws generally known and acknowledged, have little conception what difficulties arose to the Church in the apostolic age, from the licentious habits of many upon their first conversion to Christianity. Those who had been brought up as heathens saw no evil in concubinage: and those who had been educated as Jews imagined that they were still at liberty to put away those with whom they had been united in the bonds of matrimony. In some respects, the very habits and ordinances of pious men amongst the Jews tended to confirm the Christian converts in their errors. They were not aware, that some things were tolerated among the Jews, and, on some particular occasions, even enjoined, which yet were positively forbidden by the Christian code. It will be remembered, that, after the Babylonish Captivity, many of the Jews who had returned to Canaan “took wives of the people of the land,” and thereby greatly provoked the Lord to anger. On that occasion, Ezra commanded all of them to put away their wives and children. Hence, when persons had been converted to Christianity, a doubt arose in their minds, whether they were not bound, or at least authorised, to separate themselves from their unbelieving partners. This case had been stated to the Apostle, for his opinion respecting it: and he, by God’s special command, forbad any such measure. Even if a person, being a Christian, had so far forgot his duty to God as to connect himself in marriage with an unconverted person, he was not at liberty to divorce her from him; but he must exert himself to the uttermost to effect the conversion of his unbelieving partner. This was the line prescribed equally to all, whether men or women: and agreeably to that rule they were all bound to conduct themselves, whatever difficulties might lie in their way.

The words thus explained will lead me to shew you,

  I.      The duty of persons in wedded life—

Persons once brought into a marriage union should from thenceforth live, as it were, altogether for each other, even as the Lord Jesus Christ is incessantly occupied in promoting the welfare of his Church: and, as the Church is ever seeking to advance the honour of her divine Head, each should seek continually the other’s salvation—

[If there be a oneness of sentiment between the parties, this will be easy. But whatever diversity of sentiment there may be between them, the duty is still the same; and it should be performed with unremitting diligence. It is not to be supposed that such unions will often be found, as existed frequently in the primitive Church, when, through the conversion of one party to the Christian faith, light and darkness, Christ and Belial, a believer and an infidel, were joined together. But between Christians, as converted to Christ or yet in a state of unregeneracy, there is scarcely a less difference than between persons of different religions. And this difference exists to a great extent wherever the Gospel is preached in sincerity and truth; and the duty of each party is then precisely the same as that which bound the converts from Judaism or idolatry to their unconverted partners. The utmost possible forbearance was to be exercised towards the person who was yet under the power of heathen darkness or Jewish superstition: and so should it be towards one who is yet in bondage to the world; and who, perhaps, is irritated and enraged at the change that has been wrought in the mind of his dearest companion. Great allowance should be made for him. We must not expect him to see with our eyes: and, if he express grief or vexation at our conduct, we must consider how we should have felt, if the change had been wrought in him, and we had yet continued under our former blindness. Grateful to God for the mercy vouchsafed to us, we should implore the same in his behalf: yea, we should “labour earnestly in prayer for him night and day,” that God may open his eyes, and impart to him the salvation which we have experienced. We should remember, that the change has been wrought in us; and that therefore there is, so to speak, a ground for complaint on his side, who still retains his former sentiments and habits: and we must be prepared to endure unkindness from him, on whom we have inflicted so deep a wound. We must possess our souls in patience; and labour, by meekness and by love, to win him, whose heart has never submitted to the preached word.]

To this the most distant prospect of success should be a sufficient inducement—

[Whatever the state of our partner may be, God is able to effect a change: “there is nothing impossible with him:” he can “quicken the dead,” and “call forth into existence that which had no being.” And great beyond conception is the power of prayer. The person that continues instant in prayer is almost sure to succeed at last. And what if success should be granted, even though it were after years of suffering and of supplication? would not that be a very abundant recompence for all? Yes: years of labour would be well repaid by such an issue. And how knowest thou, O husband, or O wife, whether this shall not be the issue of thy prayers? How knowest thou, whether thou shalt not be the happy instrument of saving thine unbelieving partner? Surely a mere possibility of such an event should be sufficient to call forth our utmost endeavours; and we should with patient perseverance hold on to the end, “instructing in meekness him that opposes us, if God peradventure may give him repentance to the acknowledging of the truth; and he may at last recover himself out of the snare of the devil, by whom he has been led captive at his will.”]

But the questions need not be restricted to those in wedded life: they shew us equally,

  II.      The duty of persons, in whatever relation they may stand to each other—

Manifold are the relations of civil and social life; and in all of them, the same concern for the salvation of others becomes us. Such is our duty,

  1.      In our own families—

[A person at the head of a family should consider all under his roof as committed to his care, to be brought up for God. It was said by God himself, with special approbation, respecting Abraham, “I know him, that he will command his children and his household after him, that they shall keep the way of the Lord.” The same attention will he approve in us also: and the more we know of the evil of the heart, and of the danger of dying in an unconverted state, the more earnest should we be in the performance of this duty. And what if we be successful in one single instance; will it not richly repay all the labour we can bestow on this good work? Even as it respects this present life, what a bond of union exists between a man and his spiritual offspring! What sweet counsel they take with each other, when going to the house of God as friends, or in the more retired intercourse of domestic life! But, if we take eternity into the account, what shall we then say? Think of saving an immortal soul! What an honour! what a joy! O cease not, any of you, from this good work; but go on steadily, with much patience, much forbearance, much earnestness, if by any means you may be honoured with “turning one soul from darkness unto light, and from the power of Satan unto God.”]

  2.      In the Church of God—

[The Church is one great family; amongst whom there is yet very ample occasion for mutual forbearance, and for mutual aid. All who believe in Christ are, in fact, one body; and every member should take a deep interest in the welfare of the whole. It is to be lamented, that, even in the apostolic age, there were divisions and bitter animosities amongst those who ought to have been united in the bonds of brotherly affection: and so it is at this time. Many, because of a diversity of sentiment on some points, and frequently on points of inferior importance, are really separated from one another more widely than from the unconverted world. But such a disposition ill becomes the family of which Christ is the Head. We should all have but one object in view; and labour with incessant care so to watch over each other: and we should “become all things to all men, if by any means we may save some” — — —]

  3.      In the world at large—

[Wherever there is an immortal soul, there should be an object of our care and love. We should not ask, in reference to any human being, “Am I my brother’s keeper?” We all have a debt of love, which we should be paying to every child of man. Especially should we be concerned for the salvation of their souls, and be using all the means in our power to advance it. The unconverted heathen, the unbelieving Jew, and the scoffing infidel, should be objects of our tenderest compassion, as should also be the careless and ungodly all around us; and, both by secret prayer and benevolent efforts, of whatever kind, we should seek their salvation. And what if we be the means of saving one single soul? Verily I say to you, that we shall cause all heaven to rejoice: for “there is joy among the angels in the presence of God over one sinner that repenteth.” Know ye this, brethren; “know, that whoso converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.” Shall not such a prospect stimulate us to exertion? You will say, you are not sure to succeed in your efforts. True: but are you sure that you shall not succeed? “How knowest thou, O man,” what God shall be pleased to effect by thy means? Thou mayest be among the weakest of the people; yet that should not discourage thee: for God delights to honour those who honour him; and “he will perfect his own strength in thy weakness.” But, at all events, if we should fail in doing good to others, shall none accrue to ourselves? This cannot be: for “God will reward every man according to his own labour;” and he who “watered others, shall be watered also himself.”]

MDCCCCLXI

ABIDING IN OUR CALLING

             1 Cor. 7:24.

Brethren, let every man, wherein he is called, therein abide with God.

THE state of the Church, at the first introduction of Christianity, was full of embarrassment: the Jewish converts knew not how to conduct themselves in reference to the Mosaic law,, which was now abrogated; nor did the Gentile converts find it easy to submit to a moral discipline so different from that to which they had been hitherto accustomed, and so strict as that which Christianity imposed. The union also of Jews and Gentiles in the same society, like that of two contending elements, was a source of continual discord. The persecutions too, which each were called to endure, tended yet further to make their path of duty more intricate; so that not even the wisdom and authority of St. Paul himself were sufficient to adjust the difficulties which arose, without a special appeal to the whole college of Apostles, and the public sanction of their united authority. The epistle before us gives a great insight into the state of things as existing at that day, and shews how much there was to be rectified in the whole Christian Church. But, not to notice the various evils which prevailed in the Church at large, we will fix our attention on some difficulties which the Corinthians had submitted to the Apostle for his advice. Many, who had been converted in the married state, had to encounter the most painful opposition from their unconverted relatives: the husband being filled with resentment against his wife, and the wife against her husband. Hence arose a question, whether it was not expedient for the two to separate, rather than, by continued feuds, to embitter each other’s life. On this subject they wrote to him for his advice. The Jewish and Gentile converts also consulted him how they might best satisfy their own minds under their respective circumstances, and most approve themselves to that God whom they desired to serve. Doubts also arose amongst believing servants, whether they ought not, at any risk, to leave the masters who were hostile to the religion they had embraced. To each of these the Apostle gives an appropriate answer: and then lays down as a general rule, that “whereinsoever any man was called, he should not think of leaving his calling, but should abide therein with God.” This rule he twice prescribes, within the space of a few verses: and therefore we may well regard it as deserving the most attentive consideration.

For the elucidation of the whole subject, I shall endeavour to mark,

  I.      The feelings which the Gospel is apt, under peculiar circumstances, to engender—

There is, as we all know, a great difference between the states and conditions of different men—

[The Jews, for instance, were, for the space of fifteen hundred years, distinguished above all the rest of the human race, by the light of revelation, and by ordinances of divine appointment: and, from the apostolic age, the followers of Christ have, in like manner, been honoured as the depositories of the Gospel, whereby alone we are instructed how to obtain favour with God, and secure to ourselves the possession of an eternal inheritance. If we compare the state of Mahometans or Pagans with that of the Christian Church, we shall see how greatly we are favoured; and what reason we have to adore our God for that light which we enjoy, and of which they have no just conception.

And as there is a difference in men with respect to religious privileges, so also is there in relation to their civil advantages. Some are rich, and possessed of extensive authority; whilst others are poor, and altogether subjected to the will of their superiors. Some enjoy the blessings of a liberal education, whereby their knowledge is expanded and enlarged; whilst others are shut up in ignorance, and, by a continued necessity for bodily labour, are precluded from all opportunity of enriching their minds by intellectual pursuits. Some enjoy, without labour, all that the world can give; whilst others are scarcely able, even by the most unwearied exertions, to obtain what is necessary for the support of themselves and families; or perhaps even to get employment for their industry, or to subsist at all, except by a degrading supply of eleemosynary aid.]

Now, to the natural man, these distinctions are an occasion of much murmuring and complaint—

[Men see that such a state of things exists; and they feel the inconveniences arising from it: and, inasmuch as it arises, for the most part, neither from any exalted merit in the higher classes, nor any peculiar demerit in the lower, they view it with an envious eye and a repining heart. They do not understand what necessity there is for such a state of things, nor how connected it is, for the most part, with civilization and the liberal arts. They are not aware, that if the whole system were subverted, and all men were reduced to perfect equality, the same inequality would soon arise, and greater evils ensue than those which had been already experienced. The disparity alone is felt; and no wonder if, in an inconsiderate mind, it create a measure of uneasiness and discontent.]

For a season, even the Gospel itself, instead of removing this feeling, is calculated rather to engender it—

[Doubtless, in itself, the Gospel is fitted only to reconcile the mind to every dispensation of providence: but, till it has gained a due ascendant over us, it may, through the corruption of our nature, operate rather as affording an additional ground it— for discontent: for it brings eternity to view: and a person, once beginning to feel the value of his soul and the importance of eternity, contemplates with more than common interest the advantages which men of learning and of leisure have, for the acquisition of knowledge, and the advancement of their eternal interests. A bond-slave, for instance, whose every hour is devoted to some laborious task, and to whom the very means of grace are denied by a cruel master, what prospect, it may be said, has he of attaining salvation, in comparison of one whose wealth and independence place within his reach every assistance that he can stand in need of? Can we wonder if a person so circumstanced murmur and repine at his hard lot? Such, no doubt, was the state of many, both of wives and servants, whom the Apostle speaks of in the preceding context. And hence arose the necessity for the encouragement which he affords the bond-slave, saying, “If thou art called, being a servant, care not for it:” and for the direction which, with an emphatical repetition, he gives to all; “Whereinsoever any man is called, let him therein abide with God.”]

A juster view of the Gospel, therefore, will lead us to contemplate,

  II.      The conduct which it ought rather to inspire—

A relinquishment of our calling is not that which the Gospel recommends. A continuance in it is rather enjoined, whether to those who are unhappily yoked to an unbelieving partner, or to those who are subjected even to the most oppressive bondage: for though it admits, that liberty, if tendered, is rather to be preferred, it still requires that no unlawful effort be made to obtain it. In whatever state a man be called to the knowledge of the truth, he should abide therein with God; that is,

  1.      In submission to his will—

[Every state should be regarded as appointed us of God. Whatever be the means which are instrumental to the fixing of our lot, still it must be considered as disposed altogether by Him who “doeth all things after the counsel of his own will.” There was not a tribe, no, nor an individual, in all Israel, whose inheritance was not appointed of the Lord. And so it is in every age, and every place. Now, we know that God orders every thing with perfect wisdom: and, whether we see the reasons of his dispensations or not, he will shew, in due season, that he has done all things well. He acts in reference to mankind at large, as he has done in reference to our natural body. He has given us many members; and has endued every member with faculties suited to its state, and proper for the discharge of its peculiar office. All the parts have not the powers of the eye or of the ear: but some have a higher, and others a lower, office assigned to them, so as most to conduce to the good of the whole. And thus it is in the body politic; the whole of which is benefited by a just distribution of powers and offices assigned to the different members: nor has any member any just occasion to complain of its situation or use, since all are necessary to the perfection of the whole, and all subservient to the good of the whole. The collective welfare, rather than its own individual use, should be the ambition and the happiness of every part.]

  2.      In dependence on his grace—

[In every station we may serve the Lord. Doubtless it is more difficult to maintain our integrity in some situations than in others; but yet, whatever be our trials, “the grace of Christ is sufficient for us;” and God has promised that we shall have no temptation without a way to escape, or ability to bear it.” We should, therefore, not sit down in despair, as though our calling were such as that God could not be served in it. If we cannot do all that we could wish in a way of active service, we may yet bear and sustain his will: and passive obedience is no less acceptable to him than active; yea, it is in some respects the more acceptable, because it is the more difficult. A man may shut us up in prison, and prevent our intercourse with men: but can he intercept our flight to heaven, or prevent the descent of God into our souls? Can he rob us of the communications of grace and peace, which our heavenly Father has bestowed? No: we may laugh him to scorn, and defy his utmost efforts. The utmost that he can do is, to kill the body: he cannot, for a moment, touch the soul, or obstruct its happiness. “If God be for us, who can be against us?” Only let God be our refuge and our hope, and no situation under heaven can prevent us from discharging the very offices which he has assigned us, or from drinking deeply of the “streams which refresh and gladden the whole city of God.”]

  3.      In endeavours to promote his glory—

[As God may be served by all, so may he be glorified in all. It matters not what the particular service be to which we are called, if only we endeavour to honour him by it. The bond-slave honours him as much by a meek submission to his will, as the greatest potentate on earth does by the most diffusive benevolence. It is not in great things only that God is glorified: for, as he has told us, “whether we eat or drink, to do all to his glory,” we may be sure that, even in the most common acts that can be performed, this blessed end may be attained. Aim, then, at this: keep your eye steadily fixed on this, under every circumstance of life: seek “that in all things God may be glorified, through Jesus Christ:” and if this end be attained, you need not care whether it be by action or suffering, “by life or death.”]

  A QUESTION, however, of great importance here occurs: Are we forbidden, under any circumstances, to change our calling?

[I apprehend not. The Apostle’s rule is general, not universal. Were the rule absolutely universal, no converted person could marry, or assume the pastoral office, or perform many other duties, which must, without such a change, be totally neglected. But no man should change merely on account of the difficulties that attend his present calling. We should guard exceedingly against fickleness of mind, and a cowardly desertion of our post on account of the trials which we meet with in the way of duty. Who ever sustained heavier conflicts than the Apostle Paul? Yet did he not account them any reason for abandoning his apostolic office. We should rise to the occasion, whatever the occasion be; and be ready, when dissuaded or discouraged, to reply, “None of these things move me; neither count I my life dear unto me, so that I may but finish my course with joy.” There may, however, be occasions whereon we may be “moved by the Holy Ghost” to give up a calling, that is purely temporal, for one that is spiritual: yet, in reference to such calls, I confess that the greatest jealousy over ourselves is desirable, and the utmost watchfulness that we deceive not our own souls. That many have taken upon themselves the ministerial office, who were never truly called to it, I have no doubt: but that many have relinquished other callings, and devoted themselves to this, to the great advantage of God’s Church, is certain. To lay down rules by which every case should be determined, and every difficulty solved, would be impracticable, because of the infinite diversity of circumstances which must be taken into consideration in every different case: but, in every prospect of change, recourse should be add to prayer, for God’s special direction: nor should we move, till we have some evidence that the pillar of the cloud is moving before us. One thing, under all circumstances, is necessary: whether we change our calling or not, we should be careful to “abide with God.” We must walk with him; we must go in and out before him; we must approve ourselves to him; we must bear in mind the solemn account which we must shortly give to him at the judgment-seat of Christ. Whilst we look to him in such a mind as this, we need not fear but that he will lead us aright, and prosper us in our ways, and conduct us in safety to his heavenly kingdom.]

MDCCCCLXII

MODERATION IN THE USE OF EARTHLY THINGS INCULCATED

  1 Cor. 7:29–31.

This I say, brethren, the time is short: it remaineth, that both they that hare wives be as though they had none; and they that Keep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as not abusing it: for the fashion of this world passeth away.

IT is no inconsiderable part of Christian wisdom to distinguish clearly between things lawful, things expedient, and things necessary: since many things must be reduced under one or other of these heads according to the circumstances connected with them. The Apostle is writing upon the subject of marriage; and gives it as his opinion, that though at all times lawful, and to some persons necessary, it was, at that particular season, inexpedient for those who could conveniently abstain from it; because the cares necessarily attendant on a married life would increase their difficulties during the present persecuted and afflicted state of the Church. But, while they were all left at liberty respecting the line of conduct they would pursue in relation to this, he solemnly warns them, that the same abstraction from worldly cares, and indifference to worldly pleasure, were necessary for all who would approve themselves to God. As his words equally concern the Church of God in all ages, it will be proper to consider,

  I.      The direction given us with respect to the things of time and sense—

It is but too obvious that men’s regards to this world are, for the most part, inordinate and excessive—

[If all do not set their hearts upon the same object, there is something which every unconverted man regards with an idolatrous attachment. Has he some prospect of attaining it? his mind goes forth to it in warm and eager desire. Is there reason to apprehend a disappointment respecting it? he is kept in anxious suspense, as though all his happiness were bound up in it. Is he brought to the possession of it? he congratulates himself as having reached the summit of his wishes, and thinks he can never lend himself too much to the enjoyment of his newly acquired comforts. Is he by any means bereaved of his beloved idol? what vexation of mind, and what dissatisfaction with the dispensations of Providence does he feel! He is so entirely swallowed up in sorrow for his loss, as to be insensible of all his remaining blessings. Of course, men will differ widely as to the particular gratification which they affect: some find their delight centered in their wife or children; others in their wealth and honour; others in their ease and pleasure; and others again in some indulgences, which habit has rendered essential to their happiness: but the same love of carnal things, however diversified as to its objects, pervades mankind of all ages and of all descriptions.]

But we should maintain an equableness of mind under all circumstances, however pleasing or afflictive—

[We are not required to exercise a stoical apathy under the various events of life; we may rejoice or weep, according as the occurrences of the day are suited to excite the affection of joy or sorrow. But “our moderation should be known unto all men;” nor should any thing of a temporal nature so occupy our minds, as to make us forget that we have concerns of infinitely greater importance. Have we “formed a connexion” that promises us the highest bliss? we should so enjoy the creature as to be ready to surrender it up again to God, whensoever he may be pleased to call for it. Are we “weeping” for the loss of a dear relative, or on account of any other calamity? we should not so give way to sorrow as to forget that we have God for our friend, and heaven for our inheritance. Has any thing of a very “joyous” nature befallen us? we should still remember, how unsatisfying it is in its nature, how contracted in its use, how precarious in its continuance, and how short in its duration; and we should regulate our joy by such considerations as these. Have we been blessed with such success, that we are enabled to “purchase” great possessions? we should be watchful over our spirits, that we do not say, like the fool in the Gospel, “Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry.” And while we “use” our good things with thankfulness to the Donor, we should be careful never to “abuse” them to the purposes of pride, intemperance, and carnal ease.]

This direction derives great force and importance from,

  II.      The reason with which it is enforced—

Every thing here below is transient and of short duration—

[“Time is short:” if our days be extended to seventy or eighty years, the whole period of our existence will appear but, as it were, “a span long,” when we come to the close of it: or, if we compare it with eternity, it is no more than the twinkling of an eye. Moreover, while our lives, like a sail that is in the act of being furled, are every moment contracting, every thing around us also is drawing to a close. As actors on the stage perform the part assigned them, and each succeeding scene brings their fictitious joys or sorrows to a speedy termination, so we make our appearance on the stage of life; and, having sustained the character allotted us by the Disposer of all events, we soon bid adieu to all these transient scenes, and enter on a state of everlasting bliss or woe. Or as men please themselves with some empty show, that passes in procession before their eyes, but it is scarcely come fully into view before it begins to recede, and in a little time totally disappears; so we scarcely behold the glare and glitter of this vain world, before the enchanting prospect vanishes, and the phantom passes onward, to astonish and delude succeeding generations.]

Can there be any stronger argument for sitting loose to the things of time and sense?—

[Were either our joys or our sorrows permanent, there would be some reason for having our minds deeply affected with them: but when we know that a few months or years must put an end to every present sensation, does it become us to be much elated with what is pleasing, or much depressed with what is painful? Should not the infinitely greater importance of eternal things so engross our minds, as to render every temporal concern comparatively trivial? Should not the prospect of appearing before the judgment-seat of Christ cause us to estimate our happiness by a far different standard, and to consider ourselves in a blessed or miserable state, not so much by what we enjoy or suffer in this present world, as by our preparation to give up our account to God, and our hope of an approving sentence from the Judge of quick and dead? Let then the transitoriness of earthly things moderate our affection to them, that whether we attain and enjoy them, or lose and want them, we may still have God as our abiding and all-sufficient portion.]

  ADDRESS—

  1.      The young and inexperienced—

[You are ready to imagine that some change in your circumstances, to which you look forward, or perhaps which you rather wish for than expect, would make your cup to overflow with joy, and perfectly satisfy your most enlarged desires. But be assured that, if you could at this moment possess all that your heart can wish, you would be quickly constrained to confirm the testimony of Solomon, that it is “all vanity and vexation of spirit.” Happy would it be for you if you could be prevailed upon to purchase your experience at the expense of others; and not, like those who have gone before you, grasp at a shadow till you lose the substance. Ask those who are old and grey-headed, whether they have not found the world to be “a vain show, wherein men disquiet themselves in vain?” And ask the godly in particular, whether they who fear God have not a truer enjoyment even of this present world, than the votaries of gain or pleasure?” Or rather we would say, attend to God’s expostulation, and obey his voice; “Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.”]

  2.      Those who have grown old in the service of the world—

[Lamentable it is, that the very persons who have found the insufficiency of the world to make them happy, are still as regardless of the eternal world, as those who are just entering on the delusive path. If age or experience have blunted the edge of their feelings with respect to present things, they are as insensible as ever either of pain or pleasure from spiritual concerns: nor are they at all more stimulated to improve the time that remains to them, than if their eternal interests were of no value. Yea, age has often no other effect than to confirm the errors, and rivet the prejudices, of their former years. Inquire, brethren, whether you have profited by your experience; and whether you be now “setting your affections on things above, and not upon things below?” You have hitherto regarded the blessed Saviour, and your own immortal soul, as though you regarded them not; and suffered your whole heart to be occupied about the world. Now reverse your conduct, and all will yet be well: let the greatest concerns of time and sense make but a light impression on your minds; and let an interest in Christ, and the salvation of your soul, be regarded henceforth as the one thing needful. “Be no longer fools, but wise, redeeming the time, because the days are evil:” and while the fashion of this world is passing away, endeavour to secure an “incorruptible inheritance in heaven.”]

MDCCCCLXIII

AGAINST CAREFULNESS

             1 Cor. 7:32.

I would have you without carefulness.

THERE were, as might be expected, subjects of great difficulty and delicacy submitted, from time to time, to the Apostle Paul, for his decision. In matters of expediency was he consulted, no less than of duty. Of that nature was the question which was proposed to him from Corinth, on the subject of marriage. Of the lawfulness of that holy ordinance there could be no doubt, since it was instituted by God himself, even in the time of man’s innocency in Paradise. But of the expediency of embarking in the engagements of matrimony, under the circumstances of the Church in that day of trial and persecution, reasonable doubts might well be entertained. His opinion upon it therefore was asked; and he gave his judgment with all the tenderness that the occasion required. “In that season of distress,” he thought that persons of either sex would do well to keep themselves unmarried; since they would be more at liberty to act, or suffer, for the Lord, than if they were involved in the cares and duties of a family. And as to the general question, whilst he left all to judge and act for themselves, he thought that, where no very urgent reason existed for engaging in the matrimonial contract, it would be found more easy to serve the Lord fully in a single state, than in a state which must necessarily be attended with some “distraction” and embarrassment.

Upon this particular question I have no design to enter. But the basis upon which the Apostle framed his decision, is alike applicable to all cases, and in all ages: “I would have you without carefulness.” Dismissing, therefore, from our minds the subject proposed to him, and which, in fact, must depend altogether upon the personal feelings and peculiar circumstances of every distinct individual, I will proceed to shew you,

  I.      The evil and danger of “carefulness”—

Every kind of care is not evil; but only that care which is attended with anxiety. And this is evil,

  1.      As distracting our mind—

[It is surprising how even a small matter, upon which we set our hearts, will incapacitate us for attending to our spiritual concerns. Some object to be attained, or some trial to be avoided, or some difficulty to be overcome, though in itself of very trifling moment, will so dwell upon the mind as to indispose us for reading the word of God; and will even so disturb our repose by night, as to unfit us for any mental exertion — — — The injury which this must do to the soul is obvious — — —]

  2.      As impeding our progress—

[The eastern dress is calculated to impede the movements of him that wears it: and hence Elijah girded up his robes, when he ran before Ahab. To this the Apostle refers, when he speaks of “our laying aside every weight, and the sin that more easily besets usc.” Any care operates in this way, as a weight upon the feet, and an obstacle to our progress, even in temporal duties, and much more in those which are of a spiritual nature. Our blessed Lord illustrates this by another image, taken from agriculture; and tells us, that “the cares of this world and the deceitfulness of riches choke the good seed that has been sown within us, and prevent it from growing up to perfection” — — —]

  3.      As tending to turn us from the path of strict integrity—

[Whatever engages the affections strongly, will warp the judgment, and produce a strong bias upon the mind. Duties, which would interfere with the prosecution of our object, will be neglected; and measures, which may facilitate the attainment of it, will be adopted, without any scrupulous attention to their exact legality. Truth, honour, probity, will be sacrificed, rather than the favourite object be lost. And what need I say more, to mark the evil and danger of inordinate desire? To whatever it have respect, it is a root and source of evil, which, if not corrected, will destroy the soul.]

You will then, of course, desire to be informed,

  II.      How we may most effectually divest ourselves of it—

Much might be spoken upon this subject: but two hints only shall suffice:

  1.      Get a deep sense of the obligations which God has laid on us—

[See what your God has already given you in the blessings of creation — — — in the care of his providence — — — and, above all, in the wonders of redemption — — — What can you wish for more? Should not a reflection on these things fill you with unutterable joy? What can any thing else be in comparison of these stupendous mercies? Verily, whatever it be that is the object of your desire, it can be no more than the dust upon the balance, when weighed against the inconceivable blessings already conferred upon you — — —]

  2.      Get a lively sense of the obligations which he has laid upon himself also respecting us—

[He has bound himself to us by covenant and by oath, that “we shall want no manner of thing that is good.” If only we “seek first the kingdom of God and his righteousness, every earthly blessing shall be added unto us.” We have only to “make our requests known to him, and all that we want shall be done unto us.” We have no more real occasion for carefulness than the birds of the airg, or than the child in the mother’s arms. The clouds, the rock, the very ravens, should supply our wants, and for forty years together, rather than we should be destitute of any thing that is good. Only call to mind how the Almighty God cares for you, and you will feel no difficulty in casting your care on him — — —]

  APPLICATION—

[Dear brethren, I would have you all like Mary; who, when her sister “Martha was careful and cumbered about many things, was intent only on the one thing needful,” In relation to the concerns of eternity, be as careful as ye will. In reference to these things, the Apostle approves of, and applauds, our care — — — And, if only in this matter ye will be “as wise as the children of this world,” ye shall never fail of obtaining all that your souls can desire — — —]

MDCCCCLXIV

PROPER ACCOMPANIMENTS OF KNOWLEDGE

             1 Cor. 8:2.

If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

OF all the apostolic churches, not one abounded with such various and enormous evils as that of Corinth. To bring the people to a better mind was the continual labour of the Apostle; and a difficult task he found it: for, whilst some denied his authority, others justified the very evils which he endeavoured to correct. Hence, on different subjects, an appeal was made to him, that he might state his sentiments upon them fully, and lay down rules for their future conduct.

The eating of meats offered to idols was a ground of much contention among them. They all, to a certain degree, were agreed on this, that “an idol was nothing in the world;” and that the circumstance of meat having been offered to an idol could not defile the meat itself, or render it unfit for food. But there were some who thought, that by eating such meat they should, in some respect, be partakers in the idolatry of those who had offered it to their idols. Those who saw their liberty in relation to this matter felt proud of their superior discernment; and, for the purpose of displaying their superiority to such antiquated prejudices, would actually go into the very temples of the idols, and eat with the idolaters themselves. This, as might be well expected, gave great offence to their weaker brethren, and proved a stumbling-block to many; who were induced, by this example, to pursue the same line of conduct, whilst yet they doubted the lawfulness of it in the sight of God; and thus were led to the commission of damning sin by the unhallowed boldness of their own brethren. The Apostle marked the precise line of distinction which ought to be observed in this matter. The eating of meat offered to idols was allowable; since neither the act, nor an abstinence from it, would make them either better or worse in the sight of God. But the eating of it in an idol’s temple was decidedly wrong; since it did, in fact, both sanction idolatry, and involve them in a participation of it. But the eating of it at all, in the presence of one who doubted the lawfulness of it, was wrong; because it put a stumbling-block in the way of a weak brother, and tempted him to violate the dictates of his less-enlightened conscience. The Apostle acknowledges that the general sentiment respecting the vanity of idols was right; but still declares, that if any person thought his knowledge so decisive that it needed not to be under the regulation and controul of love, it was a clear proof that, “as yet, he knew nothing as he ought to know.”

Now, though this subject is not of any great interest to Christians in general, I conceive it to be of very great importance to Churches, where there is any considerable profession of religion; and especially to Churches wherein there are, as at Corinth, a number of persons who need to have the lines of demarcation drawn between Christian liberty and Christian duty.

I will proceed, then, to set before you,

  I.      The defects usually attendant on knowledge—

We must not take the Apostle’s words in too strict a sense, as though a person must be unconscious of any proficiency in knowledge: it is not possible for one who has studied a subject thoroughly to imagine himself as ignorant of it as he was before he turned his attention to it, or as another person who has never spent one hour in the contemplation of it. It is not possible for a philosopher to suppose himself on a level with a peasant in point of intellectual attainment. The very idea is altogether repugnant to reason and common sense: and, therefore, we must be careful not to put on the Apostle’s words a construction which would involve such an absurdity as that.

But knowledge, through the corruption of our fallen nature, is attended with many and great defects. It is but too frequently accompanied with, yea, and too often generates in its possessors,

  1.      Conceit—

[To speak of knowledge generally, would draw us too far from our subject. It is of knowledge as connected with religion that we are called to treat: and perhaps it is in that precise view that its attendant evils are most fully seen. For it is not attained by great labour, like other knowledge. There is a key to that, which is not to be found in relation to any other branch of knowledge whatever; a key which will open a way to all its richest stores, and without which its stores are inaccessible to mortal man: and that key is a broken and contrite spirit. Now, as this key may be in the possession of a poor unlettered man, whilst a man of learning and research has not found it, the poor man may have his mind enriched with stores to which his more learned neighbour is an utter stranger: and therefore it must not be thought strange, if, in an uncultivated mind, it should generate somewhat of conceit. The possessor of that key has a consciousness that “God has revealed to him, a babe, what he has hid from the wise and prudent;” and therefore feels himself, in that respect, superior to his less-enlightened, though more learned, neighbour: and if he be somewhat elated with a superiority which nothing else could give him, we may lament it, but we cannot altogether wonder at it. But this conceit is frequently carried beyond the objects of mere spiritual discernment, and leads persons to think that they have a like superiority in reference to all things connected with religion: and here they greatly err; for the things which come within the sphere of spiritual discernment are few; such as, the depth of our fall, the necessity of a Saviour, the beauty of holiness, and our entire dependence on the influences of the Holy Spirit for the production of every good work within us: but the things connected with these are infinite; and, for a just view of them, we must be indebted to much deep learning and critical research. And it is an evil, a very great evil, when religious people, because their eyes have been opened, and they can say, “Whereas I was blind, I now see,” imagine that they can see what is really beyond the sphere of their observation.]

  2.      Dogmatism—

[Wherever there is conceit, there will be a proportionate degree of readiness to dictate to others. Men, conceiving themselves to be right, will of course conclude all others to be wrong; and will lay down the law with as much confidence as if they were infallible. Persons of every different communion will do this: the Papist and the Protestant, the Churchman and Dissenter, the various classes of Dissenters, all are alike assured that they themselves are right, and that all who differ from them are wrong. Nor is it only in the forms of Church government that they will express this confidence, but also in relation to the doctrines of our holy religion; every one being ready to make articles of faith for his neighbours, as well as for himself, and to exclude from the pale of his Church all who cannot pronounce his Shibboleth. In truth, this has been the source of almost all the divisions that are to be found in the Church of God. It is this species of dictation which has driven from the Popish Church millions of holy men: and I am not sure that the Church of England also would not have done better, if she had left on neutral grouud all which has no direct bearing on the spiritual welfare of her communicants. The Apostle complains of those at Corinth who insisted on points, which, if complied with, rendered men no better, or, if neglected, rendered them no worse. And had his spirit been more generally prevalent amongst every denomination of Christians, there would have been more real unity amongst them than all the acts of uniformity in the world, and all the rules of every distinct body, ever did, or could, produce.]

  3.      Contemptuousness—

[This is nearly allied with the former. The next step to the believing that others are blind in comparison of ourselves, is, to despise them for their want of just discernment. Hence religious professors often speak of those who maintain different sentiments from themselves, as ignorant and carnal. With what contempt will a Calvinist regard an Arminian brother, as having no insight into Divine truth; whilst an Arminian will ascribe to his Calvinistic brother every sentiment that is degrading to God, or discouraging to man. Those of their own party are wise: but all others are “fools and blind.” How much of this leaven was there in the Corinthian Church! and how much is there of it in the present day! How many are “fond of vain jangling, desiring to be teachers, though they understand not what they say, nor whereof they affirm,” but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmises, and perverse disputings!” Whereas the one rule of conduct to a Christian should be this: “We that are strong ought to bear the infirmities of the weak, and not to please ourselvesd.” In truth, I scarcely know whether ignorance itself be not preferable to knowledge so absurd: for ignorance is destructive to ourselves only; whereas a contemptuous spirit of dictation is injurious to the whole Church. But this I know, at all events, that “if a man think himself to be something when he is nothing, he deceiveth himself;” and that true wisdom is, to “esteem others better and wiser than ourselvesf.”]

But let me turn from this painful subject, to mark,

  II.      The qualities with which our knowledge should be imbued—

Knowledge is doubtless a most signal blessing, if it be accompanied with those dispositions which will turn it to good account. It should in every instance be blended,

  1.      With humility—

[The effect of knowledge should always be, to shew us how little we know. In every science under heaven we can advance but a little way: after a few steps, we are wholly out of our depth. And, if this be the case with respect to sciences which admit of demonstration, how much more must it be so in reference to religion, where we know nothing but by revelation! Look at the philosophers of Greece and Rome, and see how little they knew, either of God or man. The most unlearned person who has been instructed in the knowledge of the Gospel has juster views of God, and of man, than all the wise men of antiquity put together. Yet what does the most exalted Christian know, either of the one or the other? Of God we have no positive knowledge at all: our knowledge of him is altogether negative. We know that He is not a material being; and therefore we call him a Spirit: but we know no more what a Spirit is, than we did the hour that we were born. We assign to him certain perfections: but what those perfections are in themselves, or how they are exercised, we know scarcely any thing: we only know that he is not weak,not unwise, not unjust, not unmerciful, and so on: but, if we should attempt to declare what he is, we should only “darken counsel by words without knowledge.” Of man, too, how little is known! Self-knowledge is exceeding rare: and the person in whom it exists in the highest degree will be the most ready to acknowledge the truth of that observation, “The heart is deceitful above all things, and desperately wicked: who can know it?” In a word, “If any man would be truly wise, he must become a fool, that he may be wise.”]

  2.      Diffidence—

[Where such a multitude of opinions prevail on all subjects, who is he that shall claim an exemption from error? Who will venture to say, ‘All others are wrong, and I am right?’ Doubtless there are some truths of which, in a general riew, we may be confident; because they are revealed so plainly in the word of God, that they cannot be misapprehended; and because we have the witness of them in our own souls. But when we come to enter into particulars, we soon find ourselves involved in difficulties that are insurmountable, if not in absolute contradictions. Let us try this in reference to any point whatever; and we shall have evidence enough of our ignorance, even in the things that we are best acquainted with: nay, we shall find, on many occasions, reason to alter our opinions, and, on fuller information, to adopt those which we had before rejected. We should be careful, therefore, so to embrace sentiments, as to hold ourselves still open to conviction; and so to maintain opinions, as to admit that others may be possessed of truth as well as we.]

  3.      Consideration—

[There may be much knowledge, where there is but little wisdom. Knowledge may be superficial and crude; though, I confess, in that state it scarcely deserves the name of knowledge. It ought to be matured by a large and comprehensive view of things, under all the variety of circumstances in which they can occur: for, without such an attention to circumstances our very knowledge may be foolishness, and our light no better than darkness. We know that we are to observe every ordinance that God has enjoined: but if the calls of mercy be heard, they must supersede even the plainest ordinance that is of a ritual nature. In the chapter before us, as in the Epistle to the Romans also, the want of consideration was that which was particularly blamed in those who ate the meat which had been offered to idols. Had they done it in secret, there had been no harm: but, when they did it in the presence of a weak brother, they shewed a grievous want of consideration, to discern the expediency or inexpediency of their conduct. It is right to declare the Gospel without fear: but it is not right to “cast pearls before swine.” In every thing, therefore, of a practical nature, we should so attend to every minute circumstance of time and place, as to keep clear of offence to any, and to “prevent our good from being evil spoken of.”]

  4.      Love—

[Without this, all knowledge is vain. Of what value was the knowledge of those Corinthians, who would display it at the expense of the souls of their own brethren, whom they led into sin! Many who preach the Gospel are particularly faulty in this respect. They mind only what they are able to declare, without ever considering what their hearers are able to receive. A man, coming into a sick chamber, would not at once cast a flood of light upon the eyes of the patient, when he was scarcely able to endure the glimmering of a taper: love would keep him from so injurious an act: and the same heavenly principle should operate universally in the exercise of our knowledge: we should put a veil over our faces, if men be unable to behold the splendour of our communications; or, in other words, we should give “milk to babes, and strong meat to those only who are capable of digesting it.” In reference to the point before us, St. Paul shews us the proper office of love in these things: “If meat make my brother to offend, I will eat no meat while the world standeth, lest I make my brother to offend.”]

  In order to a due IMPROVEMENT of this subject, let us cultivate,

  1.      Docility of mind—

[In this especially are we to resemble little children. Divine truth is manifestly beyond our comprehension; and we must receive it simply on the authority of God. It is in this way that we attain even human knowledge. What does a child know of grammar? but, from acquiescing in the instructions given him, he comes to find that all those things which once appeared to him so dark and unintelligible have a real foundation in language itself, and that we could not communicate ideas upon any abstract subject without them. Much more, therefore, must Divine knowledge be so received. We do not comprehend any thing fully at the first: but from receiving implicitly God’s declarations, respecting our fall in Adam, our recovery by Christ, and all the other wonders of redeeming love, we shall at last attain an internal evidence that things both are so, and must be so. The proper frame of mind for all of us is, that of the Centurion and his friends: “Now we are all here present before God, to hear all things that are commanded thee of God.” If we come to God “poor and hungry, we shall be filled with good things: but if we come rich and full, we shall surely be sent empty awayn.” “Seest thou a man wise in his own conceit? there is more hope of a fool than of him.”]

  2.      Moderation of sentiment—

[We must guard against running to extremes; or so embracing any subject, as to be unwilling to weigh what is to be said against it. I do not mean by this, that we should run into scepticism, or involve ourselves in controversy; but that we should so hold our own sentiments, as to conceive that others who differ from us may have a measure of truth on their side as well as we. We should doubtless form our own opinions on all things that come fairly before us: but we should concede the same liberty to others; and be as willing that others should walk according to the dictates of their consciences, as we of ours. Had this disposition reigned in the apostolic Churches, how happily might those of different sentiments have lived together! But “the weak would judge the strong; and the strong would despise the weak.” Had each made due allowance for the other, God had been honoured, and peace preserved.]

  3.      Tenderness of deportment—

[Lovely is that rule which the Apostle has laid down, in his Epistle to the Romans; “Him that is weak in the faith, receive you; but not to doubtful disputations.” How happy would it be, if this rule were more generally observed! But the evil is, that almost every one is ready to insist on his own peculiarities, and to make them a ground of controversy and division. Surely it were far better to live under the influence of love; and to leave matters of minor consideration to the judgment of every individual. Doubtless, about things of primary and vital importance, we must both maintain our own opinions, and inculcate them on others, with a holy zeal; according as it is written, “Ye should contend earnestly for the faith that was once delivered to the saints.” But even in this we should be careful always to “speak the truth in love;” and be studious only to “win the souls” of men, and not to proselyte them to a party. We may “have all the knowledge of men or angels; but it will profit us nothing if it be not under the influence of love.” Knowledge may puff us up; but it is charity alone that edifieths.”]

MDCCCCLXV

PREACHING THE GOSPEL

             1 Cor. 9:16.

Woe is unto me, if I preach not the Gospel!

RESPECTING men’s call to the ministerial office, it would be difficult to speak with any degree of certainty. That of the Apostles was clear and unquestionable: that of individuals, amongst ourselves, must be judged of by many circumstances, known only to the persons themselves, and but indistinctly known even to them. But the obligation to discharge the office with fidelity, when once it has been undertaken, is as manifest in relation to us, as it was in reference to St. Paul himself: a dispensation having been committed to us, we may every one of us say, “Woe is unto me, if I preach not the Gospel!”

In discoursing on these words, I will endeavour to explain,

  I.      The office of ministers—

This, in one word, is to “preach the Gospel.” And here let us distinctly mark,

  1.      What is meant by the Gospel—

[The Gospel imports glad tidings; and it is particularly to be understood of the glad tidings which are brought to men respecting a salvation provided for them, a salvation through the blood and righteousness of our incarnate God. Such a salvation has been effected for us by our Lord Jesus Christ, who expiated our guilt upon the cross — — — and now lives in heaven to complete the work which he began on earth — — — and offers salvation to all who will believe in him — — — This is the Gospel: nor does any thing but this deserve the name — — —]

  2.      The duty of ministers in relation to it—

[They must preach it, as God’s heralds and ambassadors: they must preach it fully, in all its parts; freely, without any mixture of self-righteous conceits; and constantly, making it the one subject of all their ministrations. If they preach the law, it must be in order to prepare men for the reception of the Gospel. If they preach obedience, as doubtless they must, is must be as flowing from the united influence of faith and love. They must speak to men nearly in the same strain as they would if they had received a commission to preach to those who are already suffering the penalty due to their sins. They should not flatter men with any conceits about their own goodness, or the ability which they possess to deliver themselves; but should offer them mercy through the atonement made for them upon the cross, and call them to accept it as the free gift of God for Christ’s sake — — —]

Supposing us to have undertaken this office, let us notice,

  II.      The indispensable necessity of discharging it with fidelity—

“Woe is unto us if we preach not this Gospel” faithfully. For if, from any consideration whatever, we forbear to do so, what account shall we give,

  1.      To God, who has committed this office to us?

[If we have neglected it, through the fear of man, or the love of this present evil world, or through mere indolence, what shall we say, when summoned to give an account of our stewardship? Should we have loved any thing in comparison of Him? or feared any besides Him? or counted any thing too much to do for Him? How vain will all our excuses appear in that day!]

  2.      To the souls whom, by our unfaithfulness, we have betrayed?

[Men may now say to us, “Prophesy unto us smooth things; prophesy deceits;” and they may be pleased with our compliance. But when they meet us in judgment, how bitter will be their reproaches, and how loud their complaints against us! — — — The very persons whose favour we courted when on earth, will be among the first to cry out for vengeance on our souls.]

  3.      To the Saviour, whose dying love we should have made known?

[What shall we say, when the Saviour shall remind us of all that he has done for the salvation of our souls? Is it thus that we should have requited him? Did he come from heaven for us, and die upon the cross for us, and confer on us the honour of being his ambassadors to a ruined world; and have we felt no more regard for him, and his interests in the world? How shall we call on the rocks and mountains to cover us from his merited indignation!]

  4.      To ourselves, who have trifled thus with our own salvation?

[Now any foolish excuse will satisfy us: but how will our conduct appear in that day? Methinks our self-reproach will be the bitterest ingredient in that cup of bitterness which we shall have to drink for ever.]

  But let us not close the subject without reflecting on what is evidently IMPLIED in it—

  1.      The woe which awaits those who embrace not the Gospel—

[If we are bound to preach it, no doubt you also are bound to receive it with all humility of mind, and with the gratitude which such tidings call for at your hands. You must not think that you have discharged your duty, when you have merely heard the word: you must receive it as the word of God to your souls: you must embrace it, as suited to your necessities, and sufficient for your wants. You must contemplate it, and rely upon it, and glory in it, and get your souls poured, as it were, into the very mould of the Gospel; that so it may have its perfect work upon you. This you must do: and if you do it not, it will prove to you, “not a savour of life unto life, but a savour of death” to your heavier condemnation. Remember, then, your own responsibility: and, whilst you pray for your minister, that he may be found faithful, be exceeding urgent with God in prayer, that the word ye hear may take effect, and prove the power of God to the salvation of your souls.]

  2.      The blessedness of those who discharge their ministry aright—

[They may meet with much opposition from an ungodly world: but they are truly happy, in the hope that “they shall both save themselves and those who hear them.” Sweet is the thought which a faithful minister has in looking forward to the time of meeting his people at the judgment-seat of Christ. The sight of many whom he shall then have to present to God as his spiritual children, saying, “Here am I, and the children whom thou hast given me;” and the prospect, that, to all eternity, he shall have them as “his joy and crown of rejoicing” before his God; say, is not this delightful? Will not this be a rich reward for all his labours, and for all that he had suffered in the discharge of his high office? Yes, verily, if he had died a thousand deaths for them, this would be an abundant recompence: and this blessedness assuredly awaits the laborious minister, the faithful servant of his God.]

MDCCCCLXVI

THE NATURE AND EXTENT OF CHRISTIAN LIBERTY

  1 Cor. 9:19–23.

Though I be free from all men, yet hare I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the Gospel’s sake, that I might be partaker thereof with you.

IT is a favourite sentiment with some, that the epistles of St. Paul, having been written to particular Churches and on particular occasions, are of little importance to us at this day. And, of all the epistles, this before us is most open to that objection, as having been, more than any other, written for the correction of some existing abuses, and in answer to some specific questions. But God, by whom the Apostle was inspired, knew that, whether the same specific points should again arise or not, the general principles by which they were to be determined would be of use to the Church in all ages: and accordingly we find, that the views and sentiments which were elicited from the Apostle on these occasions give us a deeper insight into the Christian character than we could otherwise have obtained. We are here instructed not merely by general and abstract principles, but by a practical application of those principles to circumstances fitted for the illustration of them. And we cannot but account it a great blessing to the Church, that the enemies of the Gospel were permitted so to assault the character of the Apostle, as to extort from him a vindication of it, and thereby to obtain for the Church in all ages a complete exposition of practical Christianity.

The words before us open with extraordinary precision the nature and extent of Christian liberty: for the fuller explanation of which we shall distinctly mark,

  I.      Its proper boundaries—

Liberty cannot exist without restrictions; for, if unlimited, it would degenerate into licentiousness. Besides, if every man were at liberty to act agreeably to his own corrupt wishes without any controul, the weaker would be a prey to their more powerful neighbours, and would be the constant victims of tyranny and oppression. St. Paul, though at liberty to vary his conduct according to circumstances, was still under a law by which his liberty was restricted: “he was not without law to God, but under the law to Christ.” Christian liberty is a right to do or forbear any thing,

  1.      Which is not evil in itself—

[What is evil in itself can be warranted by no circumstances under heaven: “We must not do evil that good may come,” even though the good which we promise ourselves be ever so great. We must not do it for the gratification of others. If our dearest friends and relatives endeavour to persuade us, we must be alike deaf to their menaces or entreaties. We must “not love father or mother more than Christ;” yea, we must even “hate them in comparison of Christ;” that is, we must, when their will comes in competition with that of Christ, act as if we hated them, giving no more heed to them than we would to an avowed enemy. The plain answer to be given to all who would wish us to act contrary to any command of God, is this; “Whether it be right to hearken unto you more than unto God, judge ye.”

Neither must we do evil for our own advantage. If an act be sinful, we must, like the Hebrew Youths, refuse to do it, even though we saw the fiery furnace, already burning with seven-fold intenseness, ready to destroy us. So likewise, if a duty be clear, we must not be deterred from the performance of it, even though we knew that the consequence of our perseverance must be an immediate incarceration in the den of lions: like Daniel, we must prefer the maintenance of a good conscience to the preservation of courtly favour, and the avoidance of a cruel death. In all such circumstances we must embrace the proffered alternative, and surrender up our lives rather than violate a command of God.]

  2.      Which is not evil in its consequences—

[An act perfectly innocent, in itself may, by the circumstances in which we are placed, become no longer innocent. If, for instance, the eating of meat offered to an idol be likely to prove a temptation or a stumbling-block to a weak brother, we are then no longer at liberty to eat it, notwithstanding in itself it is a matter of perfect indifference. We are bound to have respect to his weakness, and to abstain from a thing which may become an occasion of sin to him: and, if we do not abstain from it, “we sin against him,” and “we sin against Christ.”

So likewise, if a thing would be injurious to ourselves, we must not do it, even though others might be at liberty to do it. Suppose, for instance, we know from experience, that splendid equipage or apparel administers to, and calls forth into exercise, the pride and vanity of our hearts; or that a luxurious table is apt to lead us to intemperance; or that some particular amusement operates as an incitement to covetousness, or a provocative to wrath; we should deny ourselves in those particulars, and not seek an indulgence that we have reason to fear will become an occasion of sin. The express command of God in all such cases is, “Make not provision for the flesh, to fulfil it in the lusts thereof.”

Thus under a variety of circumstances is our liberty abridged, even in things that are, under other circumstances, indifferent: for though all things may be lawful, they may not be expedient; and we must not so “be brought under the power of any,” as not to be able to forego them, if the welfare either of ourselves or others demands the sacrifice.]

Such, we apprehend, are the limits beyond which Christian liberty has no existence. But within these limits there is abundant scope for,

  II.      Its legitimate operations—

In all that we do, we should keep in view the best interests of mankind—

[Whatever Paul did, or whatever he forebore, his one object was to promote the salvation of his fellow-men. This he tells us six times in the short space of four verses: and in another place he tells us, that he had the same object in view in all that he suffered: “We endure all things for the elect’s sake, that they may obtain the salvation which is in Christ Jesus with eternal glory.” Such must be our object also in all that we do. We must not be seeking merely to please men; for “if we please men, we cannot be the servants of Jesus Christ:” in as far as we seek to “please them, it must be solely for their good to edificationf.” To remove their prejudices, to conciliate their regards, to “choose out acceptable words,” to accommodate ourselves to their apprehensions, are all legitimate methods of gaining a more easy access to their minds, in order that we may ultimately “win their souls:” and, as we administer milk or meat to persons according to their capacity to profit by it, with a view to the sustenance of their bodies, so we may do for the benefit of their souls: and, if only we keep this end in view, we shall in all that we do “be approved and accepted both of God and man.”]

For this end our liberty may be used without reserve—

[It is delightful to see how free and unembarrassed the Apostle was in all his intercourse with mankind, and how studiously he adapted himself to all their varied prejudices or necessities. Was he with a Jew;—he submitted freely to the yoke which Moses had imposed, though he well knew that the Gospel had freed him from it. On the other hand, was he with Gentiles who had never been subjected to the law of Moses;—he readily conformed himself to their habits. If he was with one that was weak in faith, he cheerfully bore with all his weaknesses and infirmities, and acted, as he would have done, if his own mind had been under the influence of the same doubts and fears as agitated the mind of his weaker brother. In a word, “he became all things to all men.”

Now this is the very course which we should pursue: we should seek the welfare of our brethren precisely as he did, namely, in a way of self-denying restraint, and in a way of condescending compliance.

We should seek it in a way of self-denying restraint. Not again to recur to the mention of eating meats offered to idols, which “the Apostle would not do as long as the world should stand, if it should make his brother to offend;” we may see in the chapter before us how determinately he refused to accept the support to which both by the laws of God and man he was justly entitledi. Such concessions are most lovely; and would be productive of incalculable good in the Church of God. In a family, for instance, the governing part of it is not willing that all which an inferior member of it may think conducive to his benefit shall be allowed to him: it would become the inferior to evince a self-denying spirit, and cheerfully to concede a part of his privileges, that he may not irritate and embitter the minds of his superiors. It may be asked, perhaps, “What, am I to sacrifice any thing which I think profitable to my soul?” I answer, Yes: and God would repay you for so doing, provided you did it purely from a tender concern for the welfare of your superior: the very self-denial, which such an act would call forth, would itself be a more substantial benefit to the soul, than all the gratification which would have followed from self-indulgence: and St. Paul himself has set us an example of this conduct: “I,” says he, “please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.”

We should further seek it in a way of condescending compliance. Paul, in order to meet the prejudices of the Jews, and to gain the easier access to their minds, circumcised Timothy: and with the same view he submitted to the tedious rites and ceremonies which attended the performance of the Nazarite’s vow. And if we were more willing to meet the wishes of those who are prejudiced against the truth, we might greatly allay their hostility, and often win their souls. There is in many young Christians an unreasonable stiffness in relation to matters of pure indifference; and they will often plead conscience for their non-compliance, when it proceeds solely from a want of compassion for the ignorance of others, and of due concern for their souls. They will please themselves, however much their enemies be offended, when by kindness and condescension they might have operated a favourable change upon their minds.

Well do we know, that these principles may be easily perverted; and that it will often be extremely difficult to know how far, and in what manner, they are to be called forth into action. Nevertheless, the principles themselves are good, and indispensably necessary to be embraced and cultivated by all who would adorn the Gospel of Christ: and, if only we look well to the motive by which we are actuated, we shall not be likely to err very materially in the application of them. The main point to guard against is, the doing any thing which is in itself sinful, or any thing, the lawfulness of which we ourselves doubt: for we ought certainly to be fully persuaded in our minds, that the restraint which we impose on ourselves, or the concession which we make, be not contrary to any express command of God. Where the concession which others require at our hands is forbidden of God, there the rule must be observed; “We must obey God rather than man.”]

  From the whole view of this subject, we cannot but REMARK,

  1.      Of what infinite importance is the salvation of the soul!

[Whence was it that the Apostle laboured so indefatigably in every possible way to save the souls of men? Whence was it that he even “wished himself accursed from Christ, or after the example of Christ, for his brethren’s sake?” Did it not proceed from a conviction, that the souls of men were of infinite value, and that, if he could but “by any means save some,” he would be richly repaid? But think of all that Christ did and suffered — — — and then say, whether your souls are not of more value than ten thousand worlds; and whether any labour, any self-denial, any sacrifice can be too great for the advancement of their eternal welfare? — — —]

  2.      How exalted is the morality which we are called to practise, if ever we would attain salvation!

[Doubtless it is through Christ alone, even through his blood and righteousness, that we must find acceptance with God: but we must serve Christ as well as believe in him. He has indeed fulfilled the law for us; but he has not therefore dispensed with its requirements: on the contrary, “we are under the law to Christ;” and are to fulfil his will precisely as the Apostle Paul did; having our hearts filled with zeal for his glory, and with love to the souls of men. We quite mistake, if we imagine, that Christian morality consists in a mere abstinence from outward sins, or a compliance with outward observances: the heart must be given up to God, and the whole soul be engaged in seeking his glory. It is well known, that by nature we are altogether selfish, and desirous that every thing should bend to our will, and every person should consult it: but grace teaches us to have our own will mortified and subdued; and “to live no longer to ourselves, but altogether to our God.” O brethren, aim at this: be satisfied with nothing short of this: and be aspiring after this blessed attainment daily, and with your whole hearts: for it is in this way only that you call “be partakers of the Gospel,” and of the inheritance of the saints in light. It is by this that you will approve yourselves “followers of Paul, as he was of Christ.”]

  3.      How greatly do we need to be guided and strengthened by the Holy Spirit!

[Who is sufficient for these things? These attainments are high and difficult; and the very way to them is dark and slippery. It is easy to think ourselves upright in our intentions, when we are in reality actuated by a desire of man’s applause, or a fear of his displeasure. It is easy also to fancy that we are sacrificing our own wishes for the good of others, when we are only gratifying our own earthly and carnal desires. In these things none but God can keep us from error; none but God can “perfect that which concerneth us.” Pray then, that the Holy Spirit may guide you into all truth. Pray, that He, who upheld the Saviour in all his arduous work, may “form in you the mind that was in Christ Jesus.” Thus you may hope to be preserved blameless amidst all the difficulties with which you are encompassed, and to win by your conversation many, who would never have been won by the word alone.]

MDCCCCLXVII

DIRECTIONS FOR RUNNING OUR RACE

             1 Cor. 9:24.

So run, that ye may obtain.

THERE is not any thing around us from which we may not draw some hints for our spiritual instruction. The habits and customs of the world, if duly improved, will afford us many valuable lessons. A reference to these is peculiarly useful when we wish to convey instruction to others; because it strikes the imagination more forcibly, and carries stronger conviction to the judgment. St. Paul, in writing to the Corinthians, availed himself of the Isthmian games which were celebrated there, to illustrate their duty with respect to their souls. Amongst other sports, that of the foot-race was held in high estimation; and great preparations were made by those who engaged in them, in order to qualify them for their extraordinary exertions. In reference to these the Apostle speaks of himself as running in this race; and proposes himself to the Corinthians as a pattern for their imitation, if they were desirous to win the prize.

We shall consider,

  I.      The direction here given—

The words of the text are not a mere exhortation to run our race, but a special direction respecting the manner in which we are to run it. We should be, like the Apostle,

  1.      Disentangled from worldly cares—

[St. Paul, as he tells us in the foregoing context, had equal liberty with others to marry, and to take a wife with him in his journies. But he knew that such a step would involve him in many cares, and impede his exertions in the cause of Christ. He therefore lived in celibacy himself, and recommended it to others, both men and women, especially during those seasons of persecution, when they were liable every day and hour to be called to lay down their lives for the Gospel’s sake. Now, though there is not any necessity for us to imitate him in this individual act, yet we must admit the principle in its fullest extent, and live under its influence continually. We must study to be “without carefulness.” We must endeavour to “serve the Lord as much as possible without distractiond.” We must “not entangle ourselves more than is necessary with the affairs of this life,” or multiply our cares in such a way as to rob our souls of the attention due to them. To do this would be as absurd as to “load our feet with thick clayf,” when we were about to run a race. On the contrary, we should endeavour to “lay aside every weight,” conscious that cares of every kind impede our progress in the divine life, and, if suffered to increase, will endanger our ultimate successh.]

  2.      Divested of selfish principles—

[Never was a selfish spirit more subdued and mortified, than in the Apostle Paul. Instead of claiming from the Corinthian Church that support, which God himself had assigned to every minister of the Gospel, he endured numberless wants and hardships, in order to set an example of disinterestedness to others. And, when he himself was perfectly acquainted with the extent of Christian liberty, he “made himself the servant of all,” becoming all things to all men, that by all means he might save some. Thus did he forego what he might have justly claimed, and consent, as it were, to pay, what none had any right to demand: he willingly sacrificed both his pecuniary rights, yea, and his Christian liberty too (as far as conscientiously he could) for the benefit of immortal souls.

Such is the way in which we are to run. But O, how many professors of religion have been retarded (yea, and have cast stumbling-blocks also in the way of others) by a rigorous exaction of their dues, or by an unwillingness to sacrifice their worldly interests! How many also have been kept from making a progress themselves, and from helping forward their fellow-sinners, by an unyielding zeal for Christian liberty on the one hand, or a bigoted attachment to human forms on the other! Happy would it be for every individual in the Church of Christ, if a desire of advancement in the Divine life disposed them to “look, not on their own things only, but also on the things of others;” and “to seek the welfare of others not only in conjunction with, but (to a certain degree) in preference to, their ownm.”]

  3.      Determined, if possible, to win the prize—

[They who proposed to contend in the race, maintained, for a long time before, the strictest temperance, and habituated themselves to the most laborious exertions. In reference to them, St. Paul tells us how careful he was to keep under his body, and to bring it into subjection, in order that he might be the fitter to run the Christian race. Thus must we be trained both in body and mind, in order that we may run well and “endure unto the end.” We must accustom ourselves to labour and self-denial, mortifying every corrupt affection, and “giving all diligence to make our calling and election sure” — — —]

Let us next turn our attention to,

  II.      The argument with which it is enforced—

  The Apostle’s expression is concise: but there is much IMPLIED in it:

  1.      We cannot win the race without running in this manner—

[However persons strove for the mastery in the games, they were not crowned, unless they strove according to the laws prescribed them. Thus, however earnest we may be in running for heaven, we never can gain the prize, unless we conform to the rules that have been laid down. This is the course that we are to run over. It abounds indeed with rough places, and steep ascents: but we must not deviate from it. We may easily find a smoother path; but we must run in that which is marked out for us, and abide in it to the end — — —

Let us then inquire, whether we be treading in the Apostle s steps — — — And let the fear of coming short at last, stimulate us to unremitting exertions — — —]

  2.      If we run in this manner, we are sure of winning the race—

[Of those who contended in the race, one only could win the prize: but it is not so in the race that we run: every one that enters the lists, and exerts himself according to the directions given him, must succeed. None have any reason to despond on account of their own weakness; on the contrary, those who are the weakest in their own apprehension, are most certain of success — — — Only let us not be satisfied with “running well for a season;” but let us “hold on our way,” till we reach the goal. Then we need not fear but that we shall “finish our course with joy, and obtain a crown of righteousness, from the hands of our righteous Judgeu” — — —]

  3.      The prize, when obtained, will amply compensate for all our labour—

[Poor and worthless as the prize was to him that won the race, the hope of obtaining it stimulated many to contend for it. How much more then should the prize held forth to us, together with the certainty of obtaining it, call forth our exertions! Compare our prize with theirs in respect of honour, value and duration; how infinitely superior is it in every view! Theirs was but the breath of man’s applause; ours is honour coming from God himself. Theirs was a green chaplet, that withered in an hour; ours is an incorruptible, undefiled, and never-fading inheritance in heaven — — —]

Let every one that is engaged in the race, survey the prize. Let him at the same time contemplate the consequence of coming short, (not a transient disappointment, or loss of some desirable object, but everlasting misery in hell,) and the labour necessary to attain it will appear as nothing. None that have succeeded, now regret the pains they took to accomplish that great object: though thousands that have refused to run, now curse their folly with fruitless remorse — — — Let not any then relax their speed: but all attend to the directions given; and “so run, that they may obtain the prize.”]

MDCCCCLXVIII

THE MANNER IN WHICH ST. PAUL SOUGHT FOR HEAVEN

  1 Cor. 9:26, 27.

I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection; lest that by any means, when I hare preached to others, I myself should be a cast-away.

THE Scripture teaches us no less by examples than by precepts. Doubless the great exemplar, which all are to follow, is the Lord Jesus Christ, in whom there was no sin at all. But, next to him, the Apostles deserve our regard. St. Paul frequently exhorts us to be imitators of him: but he always limits that counsel by the superior regard which we owe to Christ; and bids us to follow him, so far only as he followed Christ. In this view he introduces the passage which we have just read. He has been recommending to the Corinthians a holy self-denying conduct. To enforce his exhortation, he states to them how he acted under a variety of difficult circumstances: and lastly, in reference to the Isthmian Games which were celebrated in that city, he gives them, in the words before us, a very animated view of his own experience, which he proposes to them for their imitation.

We may notice in these words,

  I.      The manner in which the Apostle exerted himself—

It is scarcely necessary to say, that heaven was the prize for which he contended. For this he laboured,

  1.      With careful attention—

[As the course was precisely marked out for those who ran in the race, so there were certain rules prescribed in every one of the games; in allusion to which St. Paul elsewhere says, “If a man strive for masteries, yet is he not crowned, except he strive lawfully.” Now in running the Christian race, there are rules indispensably necessary to be observed, if we would have the prize adjudged to us. One rule in particular we mention, because it is expressly specified by the Apostle, and because it virtually includes all others: it is, that we must “look unto Jesus,” as the pattern for our imitation, as the source of our strength, as the medium of our acceptance, “as the Author and the Finisher of our faith.” Now the Apostle did not run as a person regardless of the rules, but as one who was determined in all things to observe them.

For want of this care, many who appear desirous of getting to heaven, fall short of it at last: they are not sufficiently instructed, especially in relation to the rule that has been specified: they are apt to satisfy themselves with rules of their own devising; and on this account they are found at last to have “spent their strength for nought.”]

  2.      With ardent zeal—

[A person who should be brandishing, as it were, his arms, and should “beat the air” in a way of sportive exercise, would be very unlike to one who was engaged in actual combat. Such a difference exists between those who merely profess to engage with their spiritual enemies, and those who are really “warring a good warfare:” nor is this difference less visible in the Christian world, than it would have been on the stage where such spectacles were exhibited. Now the Apostle was not a mere pretender to religion: he saw too much of the importance of eternal things to waste his time in empty professions: he knew that, if he did not vanquish his enemies, his enemies would destroy him; and therefore he strove to “fight a good fight,” and to “quit himself like a man,” who would rather die than yield.]

  3.      With absolute self-denial—

[Those who intended to engage in the different games, used much self-denial in the whole of their diet and mode of living, in order that they might be the better able to endure the fatigues and hardships which they must inevitably experience in the contest: and, when they came to the trial, they put forth all their strength, that they might gain the victory. The enemies with which the Apostle contended, were numerous and mighty. Those which he particularly refers to in the text, were, his own indwelling corruptions. He found that, in common with all others, he had “lusts warring in his members,” yea, “warring against his soul.” To subdue these, it was necessary that he should put forth all his strength. He had already gained a great advantage over them, as a man who had got his antagonist’s head under his arm, and was beating him in the face with all his might. He would not give them any liberty to regain their former ascendancy, but was determined to subdue them utterly.]

We shall easily account for these exertions, when we call to mind,

  II.      The considerations by which he was actuated—

It is painful to see how persons, who are enslaved by human systems, will wrest the Scriptures, to make them coincide with their own views. Did the Apostle mean to say, that he exerted himself thus, merely lest he should by any means be betrayed into some fault, which should cause him to be disapproved of men? Had he not respect to God also, and to his eternal state? No man living, whose judgment was not warped by a predilection for a system of his own, could doubt one moment but that the Apostle was actuated by two considerations;

  1.      A hope of gaining the prize—

[This is manifestly implied in his words: and such a hope is the main spring of activity to every Christian that is under heaven. The Apostle well knew, how infinitely an unfading crown of glory surpasses the perishable chaplets that were awarded to the victors in the different games. He could not endure the idea, that others should take so much pains to obtain a corruptible crown, which vet only one would win; and that he himself should be remiss in seeking an incorruptible crown, which all who contended earnestly for it must obtain. The securing of this he felt to be the one thing needful; and therefore he determined to make it the one object of his ambition.]

  2.      A fear of losing it—

[The person who executed the office of herald in the different games, introduced others, and encouraged them to the contest, but did not contend himself. But the Christian herald, who stirs up and encourages others to engage in the race or combat, must himself both run and fight: and, if he do not engage with his whole heart, however he may have animated others, he himself will not be deemed worthy of the prize. Now the Apostle felt that the same exertions were necessary for him as for all others; and that peculiar guilt and shame would attach to him, if he, after having preached successfully to others, should at last fail of success himself. On this account therefore he laboured to “destroy the whole body of sin.” He was conscious that the smallest advantage gained by his bodily appetites might be attended with the most fatal consequences; and therefore he strove to “mortify his earthly members,” and to “crucify his flesh with its affections and lusts.”]

  ADDRESS—

  1.      Those who are satisfied with the name and profession of Christianity—

[Were such a life as yours sufficient to obtain the prize, there were no propriety in such figures as the Apostle has used in the text. Be assured, that, if St. Paul found such exertions necessary for himself, they are no less so for you: and, that if he could not get to heaven without them, much less can you.]

  2.      Those who have relaxed their exertions—

[It is not the beginning well, but the enduring to the end, that will avail to the saving of the soul. Some indeed will say, “Once a child of God, and always so:” but God warns you, that if any man turn back, his soul shall have no pleasure in him. It is only by a patient continuance in well-doing that you can obtain the glory and honour and immortality which you profess to seek for. The labour that has been bestowed upon you is all in vain, if you do not maintain your steadfastness even to the end. “Be not weary therefore in well-doing; for in due season you shall reap, if you faint not.”]

  3.      Those who are discouraged through apprehensions of failure—

[Well might all be discouraged, if success depended on our own strength. But “God has laid help upon One that is mighty;” and it is our privilege to be “strong in the Lord and in the power of his might.” However weak therefore you yourselves are, and however powerful your enemies, you have no reason to despond, since, “through the strength of Christ you can do all things.”]

  4.      Those who are “contending earnestly for the faith” and practice of the Gospel—

[You know not indeed the precise measure of your course: but it is pleasing to reflect, that it may very soon be terminated, and that the prize shall be adjudged, not to the one who surpasses all others, but to all who “run their race with patience.” Methinks, the Saviour, the Judge of all, is holding forth the prize to you; and the whole host of heaven are witnesses of your exertions. Consider the countless multitudes that are already crowned, and that have bid an everlasting adieu to all the dangers of warfare, and the fatigues of running. Soon your hour also shall arrive: only, whenever it may arrive, let it find you exerting yourselves with all your might; that you may be able to say with your dying breath, “I have fought the good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me; and not unto me only, but unto all them also that love his appearing.”]

MDCCCCLXIX

THE MANNA AND ROCK TYPES OF CHRIST

  1 Cor. 10:3, 4.

They did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual rock that followed them: and that rock was Christ.

THOUGH it is certain that the covenant of grace is ordered in all things and sure, and that God will fulfil his promises to all who believe, yet there is no man so absolutely assured of his own interest in the Divine favour, as that he can with safety cast off all watchfulness and circumspection. The Corinthians, by going to the utmost verge of their Christian liberty in eating things offered to idols, were in danger of being drawn back into actual idolatry. The Apostle recommends to them therefore to exercise self-denial, as well for their own sake, that they might not be ensnared, as for the sake of others, whose weak consciences might be wounded. He tells them that he himself felt the necessity of mortifying all his appetites, and that he was obliged to “keep his body under, and to bring it into subjection, lest by any means, after having preached to others, he himself should be a cast-away.” He then proceeds to remind them of the Israelites, who, notwithstanding the numberless privileges that they enjoyed, as God’s peculiar people, perished in the wilderness for their manifold provocations. Among the privileges which he specifies, we shall fix our attention upon that referred to in the text; and shall take occasion from it to inquire,

  I.      What was that spiritual food which the Israelites partook of in the wilderness?

God, having brought his people into the wilderness, sustained them there with miraculous supplies of bread and water—

[About six weeks after their departure out of Egypt, their provisions were spent, and they began to be in want of bread. God therefore promised them a constant supply from day to day: forbidding them to reserve any for the morrow, except on the day preceding the sabbath, when they were to gather sufficient for two days’ consumption. This food (which for want of any more appropriate name they called manna, i. e. a portion) descended from the clouds every night; and, when the dew that covered it was exhaled by the sun, it appeared on the face of the ground: it was a very small white thing like coriander seed, which they ground in their mills, and baked; and, in taste, it was like wafers made of fresh oil and honey. Of this there was a constant and regular supply for forty years; nor did it ever fail, till their want of it was superseded by the corn, of which they got possession in the laud of Canaan. In like manner, water was given them out of a rock in Horeb, by a stroke of that rod, with which Moses had divided the Red Sea: and it was made to follow them in all their encampments for about thirty-eight years; when, for their further trial, the stream was dried up, and a similar miracle was wrought for them again in Kadesh-barnead.]

This food, though carnal in its nature and use, was truly “spiritual;” inasmuch as it was,

  1.      A typical representation of Christ—

[Our Lord himself copiously declares this with respect to the manna: He draws a parallel between the bread which Moses gave to the Israelites, and himself as the true bread that was given them from heaven; and shews that, as the manna supported the natural life of that nation for a time, so he would give spiritual and eternal life to the whole believing world. The same truth he also establishes, in reference to the water that proceeded from the rock. He told the Samaritan woman, that if she would have asked of him he would have given her living water. And on another occasion he stood in the place of public concourse, and cried, “If any man thirst, let him come unto me and drinkg;” thereby declaring himself to be the only “well of salvation,” the only rock from whence the living water could proceed. Indeed, the Apostle, in the very words of the text, puts this matter beyond a doubt; “they drank of that spiritual Rock that followed them;” and “that Rock was Christ.”]

  2.      A sacramental pledge of his blessings—

[Under the Gospel dispensation there are two sacraments, baptism and the Lord’s supper: and these are not only “outward and visible signs of an inward and spiritual grace,” but they are also “means whereby we receive that grace, and a pledge to assure us thereof.” Thus when the Israelites were “baptized unto Moses in the cloud and in the sea,” they were consecrated unto God; and they received, as it were, an earnest from him, that all the blessings of his covenant should in due time be imparted to them, unless they, by their violation of the covenant, should provoke him to withhold them. In the same manner the bread and water miraculously given and continued to them, were a pledge, that they should one day “eat of the hidden manna,” and “drink of the rivers of pleasure which are at his right hand for evermore,” provided they continued steadfast in the covenant, and walked worthy of their heavenly calling. Thus while their daily food typically represented, and, to those who partook of it in faith, really conveyed, spiritual blessings, it was “an earnest to them of that Spirit,” whom the water typified, and “an earnest of that inheritance,” which Christ should purchase for them by his obedience unto death.]

And that this food was not peculiar to them may be shewn by considering,

  II.      In what respects it was the same with that which we now partake of—

When the Apostle says, that they all eat the same spiritual meat, he does not mean that all the Israelites subsisted on the same food (for that was obvious enough, and was of no consequence to his subject) but that their spiritual food, represented by the manna and the water, was the same that still nourishes the Church of God. To elucidate this we may observe, it was the same,

  1.      In its nature and substance—

[As their bodies could not have maintained their vigour without the daily use of bread and water, so neither could their souls flourish, unless they daily fed upon Christ, the living bread, and received from him renewed communications of his Spirit. And are there any other means of subsistence for our souls? Has not our Lord expressly told us, that “except we eat his flesh and drink his blood, we have no life in us?” Has not St. Paul also assured us, that none can belong to Christ unless they be partakers of his Spirit? We are as destitute of strength in ourselves as the Israelites were; and need the same direction, support, and succour. If any man could be sufficient of himself, surely the great Apostle of the Gentiles was: but he corrects himself instantly when he appeared to have suggested an idea that was capable of that interpretation; “I live,” says he, “yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me.” This is precisely what the believers in the wilderness did, when they subsisted on their spiritual food; and it is what every believer must do as long as the world shall stand.]

  2.      In its use and tendency—

[The daily supply of manna, and of the water from the rock, continually reminded them of their dependence upon God, and encouraged them to serve him with a willing mind. But the conveyance of spiritual blessings to them under these symbols would go further still, and actually produce the dispositions, which the outward blessings could only tacitly recommend. And what are the dispositions which the eating of the bread of life, and the drinking of the living water uniformly create? Do they not lead us to a dependence on God’s care, and a devotedness to his service? The very end for which our Saviour died, was, that they who live should not henceforth live unto themselves, but unto him who died for them: no doubt therefore his love, when shed abroad in the heart, will incline us to do this; and his grace communicated to the soul, will enable us to do it.]

  We may LEARN from hence,

  1.      In what spirit we should attend the ordinances of the Gospel—

[The Israelites were left to feel their need of food before the miraculous supplies were given them: and with what avidity would they gather up the new created bread! with what insatiable appetite would they bow down to drink of the flowing stream! Such is the spirit with which we should approach the ordinances of our God. In them the manna is rained round about our tents: in them the rock is struck, and the waters of salvation flow around us: and if we come hungering and thirsting, we shall never be sent empty away. Let none then consider the ordinances as mere occasions for gratifying their curiosity, but as the place where spiritual food is set before them for the support and comfort of their souls. The Israelites would ask but one question: Is this provision suited to my necessities? So neither should we concern ourselves much about the manner in which the ordinances are dispensed, but rather go, that we may receive Christ in them, and have more abundant communications of his Spirit imparted to us.]

  2.      What should be the habit of our minds when we have partaken of spiritual blessings—

[The particular object of the Apostle in the text is, to inculcate the necessity of fear and caution: and the argument he uses is well calculated to effect his purpose. Two millions of Israelites came out of Egypt: they were brought in safety through the Red Sea, and supported by this miraculous food: yet, of all who had attained the age of twenty, two only were suffered to enter into the promised land. All the rest perished in the wilderness: and the very profession which they made, and the privileges which they enjoyed, served but to enhance, in most instances, it is to be feared, their eternal condemnation. Moreover they were intended by God himself as examples to us; that we, admonished by their fate, might suppress all irregular desires, and walk more worthy of our high calling. Well therefore does the Apostle add, “Let him that thinketh he standeth take heed lest he fall.” We never are so much in danger as when we think ourselves most secure. Let us then “not be high-minded, but fear:” whatever mercies we have experienced, and whatever enjoyment of spiritual blessings may have been vouchsafed to us, let us remember, that we are not beyond the reach of temptation: we may “have escaped for a while the pollutions of the world, and yet be again entangled therein and overcome:” it is not sufficient for us to have “tasted the good word of God, and the powers of the world to come:” we may still “fall away, and return to a state from whence we shall never be renewed to repentanceo.” “Let all then take heed, lest, a promise being left them of entering into God’s rest, they should by any means come short of it.”]

1 CORINTHIANS, X. 3, 4.

See Sermon on 1 Tim. 1:11. where it forms the THIRD Sermon of a series.

MDCCCCLXX

THE JUDGMENTS ON THE ISRAELITES TYPICAL

  1 Cor. 10:11.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

THE Holy Scriptures were not given to the world, to amuse us with an account of past occurrences, but to instruct us in the way to eternal life. Nor are the historical parts less conducive to this end, than the preceptive; since they shew us, in a striking view, the characters of them that are saved, and of them that perish. The history of the Israelites would be entertaining as a romance; but, as an exemplification of God’s dealings with his Church, it is inestimable. Hence the Apostle expresses great concern that the Corinthian Church should be acquainted with the things that had happened to the Jewish nation; in order that they themselves might be on their guard, lest, resembling the Jews in their conduct, they should also resemble them in their fate.

Let us consider,

  I.      The typical events here specified—

The Jews, notwithstanding the mercies vouchsafed to them, perished in the wilderness for their iniquities—

[Great, exceeding great, were the favours conferred upon them: they were brought, under the immediate direction of God, through the Red Sea, and were baptized thereby into the covenant which God made with them by Moses. They were also sustained by food miraculously afforded them, food, not carnal only, but “spiritual,” if spiritually improved.

But, instead of following the Lord fully, “they forgat God their Saviour,” and addicted themselves to idolatry, to fornication, to distrust and murmuring.

For these, and other impieties, the heavy wrath of God came upon them; and two only, of all the adults who had come out of Egypt, were suffered to enter into the promised land.]

In this view they were intended as types and ensamples to us—

[St. Peter mentions the judgments inflicted on fallen angels, the antediluvian world, and the cities of the plain, as exemplifying those which should come upon all, who at any period, should live and die in an ungodly state. St. Jude, in addition to those instances, mentions also the Israelites, who perished in the wildernesse. The former might properly represent the people, who are wholly ignorant of God; the latter may more particularly characterize those who profess religion: and the disappointment which they experienced in consequence of their sins, was typical of that, which all must experience, who profess to have been called with a holy calling, and yet walk unworthy of their profession. In them we see that the greater our privileges, the heavier, if we abuse them, will be our condemnation.]

Being so deeply interested in the events recorded concerning them, we should consider attentively,

  II.      The admonitions they give us—

The Jewish dispensation closed, and the Christian dispensation commenced, in the apostolic age: and, this being the last that ever shall be given to the world, we who live under it may be said to live in the concluding period of the world.

Now the foregoing events admonish us,

  1.      Not to rest in a mere profession of religion—

[It was to no purpose that the Israelites called themselves the people of God, while they were unmindful of the obligations which such a profession entailed upon them. While they called God and Abraham their father, they were, like their descendants also, children of the wicked one. Thus it will be in vain for us to call ourselves Christians, if we have not the power as well as the form of godliness. On the contrary, as God disowned the people before referred to, so, however confident our claims to his favour may be, will He disown us in the day of judgment. Let us seek then to be Christians, “not in word, and in tongue, but in deed and in truth.” Let us not only unite ourselves to the church of God, but also devote ourselves to God in body, soul, and spirit.]

  2.      Not to indulge any evil desires—

[This is particularly specified by the Apostle as a principal end for which these events were recorded. Had the Israelites watched against the first risings of sensuality and lewdness, they had not fallen into those numerous sins which brought upon them God’s heavy displeasure. And, if we would be preserved from spiritual idolatry, or even from the grossest acts of uncleanness, we must avoid all needless connexion with an idolatrous world, and labour to suppress the first motions of sin which work in our members. “God requires truth in our inward parts;” nor shall any but the pure in heart ever behold his face in peace. An “hypocrite in heart only treasures up wrath against the day of wrath.”]

  3.      Not so to presume on any past mercies, as to forget that we have need of continual watchfulness and circumspection—

[The Israelites thought, that, after so many signal manifestations of God’s favour towards them, they could never be cast off. But, like Lot’s wife, they stand as a pillar of salt to us. Let not us then forget, that we may have “escaped the corruption that is in the world through lust, and yet be entangled again with it and overcomem;” and that “we may have been enlightened by the word of God, and have tasted of the powers of the world to come, and yet so apostatize, as never to be renewed unto repentance.” The Apostle himself felt the necessity of “keeping his body under, lest, after having preached to others, he himself should be a cast-awayo:” much more therefore should we, however confident we may be of our own steadfastness, “take heed lest we fall.” Let us then not be satisfied with having come out of Egypt, or having put ourselves under the Divine guidance, or having lived hitherto on Christ, the living bread and living water: but let us go on in dependence on his grace, and in obedience to his will. Let us combine a consciousness of our proneness to fall, with an humble affiance in him, “who alone is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy.”]

  BE ADMONISHED then, every one of you, my beloved brethren—

  1.      Ye who are resting in outward forms—

[See how earnest the Apostle Paul was in impressing these facts on the minds of his Corinthian converts: “I would not, brethren, that ye should be ignorant of these things.” So say I to you: “I would not have you ignorant of them.” Indeed, indeed, they are too little considered. If you had asked all the six hundred thousand men after they had passed the Red Sea, and beheld all their enemies dead upon the seashore, Whither are you going? They would all have confidently replied, “We are going to Canaan, and doubt not but that we shall in due time possess it.” And this is what all say respecting heaven. But of them only two ever arrived in safety at that good land. And I tremble to think how many of you will in all probability fall short of the promised rest in heaven. You are all Christians in name: but are you all such in truth? Would to God ye were! Would to God that ye were all living by faith on the Lord Jesus, and altogether devoted to his service! — — — But I must tell you, that “the kingdom of heaven suffereth violence, and the violent must take it by force:” for neither can a race be won, nor a battle gained, without very different exertions from what we behold in the Christian world at large.]

  2.      Ye who make a profession of vital godliness—

[This was the state of the Corinthian Church, on whose minds St. Paul laboured so earnestly to impress these known and acknowledged facts. Think not then, my brethren, that it is superfluous for me to inculcate the consideration of them upon you, and such an improvement of them as your state demands. Think not that ye have attained such stability as to render these admonitions unnecessary: but know, that the more you possess of holy fear, the more certain will you be of God’s effectual aid. It is only when you are weak in yourselves, that you are really strong; and, when in a simple dependence upon God you are “following the Lord fully,” then only can you hope, with Caleb and Joshua, to possess that good land that floweth with milk and honey.]

MDCCCCLXXI

AGAINST SELF-CONFIDENCE

             1 Cor. 10:12.

Let him that thinketh he standeth, take heed lest he fall.

THE things which are recorded in the Holy Scriptures are written, not for the entertainment, but for the real improvement, of our minds. Doubtless, as gratifying our curiosity, there is no book under heaven so interesting as the Bible: but as exhibiting what must be realized in our own experience, as shewing us our duties and our difficulties, our helps and our remedies, our punishments and our rewards, it claims, infinitely beyond all other books, our unremitting attention. In this view the Apostle, having mentioned the misconduct of the Israelites in the wilderness, and the destruction which they brought upon themselves by means of it, founds upon their history this solemn admonition; “therefore let him that thinketh he standeth, take heed lest he fall.”

From these words we may learn,

  I.      That all, even the most eminent, are liable to fall—

[The most distinguished characters of antiquity have fallen — — — They have betrayed their weakness in those very points, wherein their eminence chiefly consistedb — — — Who then amongst us will presume to say, “I am in no danger of falling?” — — —]

  II.      That the more self-confident we are, the more likely we are to fall—

[Self-confidence naturally emboldens us to rush into temptation — — — And necessarily provokes God to leave us to ourselves — — — By means of the former, our occasions of falling are greatly multiplied: by means of the latter, our ability to stand is utterly withdrawn — — — God, for his own honour’s sake, is concerned to let us fall, in order that we may know and confess, that our sufficiency for any good thing is derived from him alonee — — —]

  III.      That, if we would be kept from falling, we must look well to our steps—

[As in a slippery path peculiar caution is required, and an inattention to our steps will probably issue in some painful accident, so more especially is it necessary to use circumspection in the path of duty. Who can tell the snares and temptations that beset us? Who can tell what may be the consequences of any step we take? Who can reflect on all the circumstances that arose from one single glance of David’s eye, and not feel himself exposed to continual danger? The most important events of our lives may be traced to some trivial cause, some matter of pure indifference: and events, equally or more important, perhaps no less than the everlasting salvation of our souls, may depend on the very next step we take. Surely then we should in “all things be circumspect:” we should “take heed to our ways;” we should walk in an humble dependence on God for direction and support; we should cry to him continually, “Hold thou up my goings in thy paths, that my footsteps slip not.”]

  We shall conclude this subject with a few words of ADVICE:

  1.      To those who are offended at the falls of others—

[Many, when they see a professor of religion act amiss, are ready to impute his misconduct to the Gospel itself, as though Christianity were only a cloak for hypocrites. But, considering the temptations that surround us, and the corruptions that are within us, it is rather a wonder that any stand, than that some should fall. We mean not to justify, or to extenuate, the sins of any: but we desire that religion should not be represented as promoting that, which it utterly condemns. Let the blame fall on those who merit it, and not be cast indiscriminately on all who profess godliness. Let Judas be branded as a traitor; but let not the odium of his offence attach to all the other Apostles, and to their Divine Master.]

  2.      To those who are endeavouring to walk uprightly before God—

[It is of considerable use to persons when walking on slippery ground, to have hold of each other, that if one slip, the other may afford him immediate assistance. Many falls and bruises have been escaped by these means. Thus it is of great importance to Christians to walk together in love, each helping to support his neighbour, and receiving help from others in the time of need. Let all then watch over one another with a godly jealousy. If one fall, let others endeavour instantly, in meekness, to raise him upi. Above all, let every one know in whom his strength is; and pray continually, “Hold thou me up, and I shall be safe.”

“Now to him who is able to keep us from falling, &c. be glory and majesty, dominion and power, both now and ever. Amen.”]

MDCCCCLXXII

THE SECURITY OF GOD’S TEMPTED PEOPLE

  1 Cor. 10:13.

There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

WE are ever prone to run into the opposite extremes of presumption and despair. To check the former, we should reflect upon the manifestations of God’s wrath; and to avoid the latter, we should bear in mind the promises of his mercy. With this view St. Paul sets before the Corinthian Church the judgments that had been executed on the Israelites in the wilderness; but lest they should turn his warnings into an occasion of despondency, he assures them, that God himself had engaged to keep all who diligently sought him, and humbly relied upon him.

His words naturally lead us to point out,

  I.      The temptations of God’s people—

Many, doubtless, are the temptations with which the godly are beset—

[It seems from the preceding context that the word “temptation” is to be understood in its most extended sense, as comprehending every thing which might endanger their steadfastness in the ways of God. The world strives to ensnare them both by terrors and allurements — — — The flesh strongly inclines them to gratify its appetites — — — and Satan labours incessantly to beguile them by his wiles and devices — — —]

But the temptations of all are such only as others experience in common with themselves—

[All are ready to suppose that there are none tempted like them: but if we knew the experience of others, we should find that, “as face answereth to face in a glass, so does the heart of man to man” — — — All indeed are not tempted exactly in the same manner or the same degree (for there are temptations peculiar to men’s age and condition in life) but there are none so singularly tried, but that there are many others in similar circumstances with themselves; and the ascertaining of this point often affords much consolation and encouragement to tempted souls.]

Nor are there any trials so great but that believers may be confident of,

  II.      Their security in the midst of them—

God himself is interested in their behalf; and they may safely rely on,

  1.      His power—

[“That they may not be tempted above that they are able,” he will proportion their trials to their strength. Are they at present too weak to endure hardship? He will delay its approach: or, if he permit it to come upon them, he will weaken its forced: and, if they be likely to faint under it, he will shorten its duration — — — If he do not see fit m any of these ways to lighten the temptation, he will proportion their strength to their trials, so that, if there be not a way to escape, they at least “may be able to bear them.” This he effects sometimes by communicating more abundant grace, and sometimes by filling them with the consolationsg of his Spirit, and giving them near prospects of the glory that awaits them. Thus will he “keep them by his power unto everlasting salvation.”]

  2.      His faithfulness—

[No man, however eminent, could stand, if left to himself: Satan would sift us as wheat, and scatter us as chaff; but God has promised that “he will keep the feet of his saints;” that “sin shall not have dominion over them;” that “none shall pluck them out of his hands;” that “the gates of hell shall not prevail against them.” “Nor shall one jot or tittle of his word ever fail:” “He is not a man that he should lie, or the son of man that he should repent.” He has exhausted all the powers of language in labouring to persuade us of this truth, that he will never forsake his people; and they may safely rest on him “with whom is no variableness, neither shadow of turning.”]

  ADDRESS—

  1.      Those who are conflicting with temptation—

[What a blessed promise is that before us! What can God himself say more for your encouragement? Dry up your tears: know that “as your day is, so shall also your strength be:” “there are more for you than against you:” trust therefore in Him who “knows how to deliver the godly out of temptation,” and “is able both to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy.” But do not say, “God will keep me, and therefore I will rush into temptation:” such an abuse of his mercy as this would surely bring with it the most tremendous evils. We are to trust God when in trouble; but not to tempt God by exposing ourselves to danger without a cause.]

  2.      Those who are yielding to temptation—

[The generality complain, “That they cannot resist temptation,” and yet they venture continually into those very scenes which most endanger their virtue. What hypocrisy is this! If flesh and blood be, as they justly acknowledge, so weak and frail, why do they not flee from the occasions of sin? and why do they not cry unto God for help? Let all know that their impotency is no just excuse; that all shall receive succour if they will but seek it; and that “God’s strength shall be perfected in their weakness.” But if we will not repent of our sins and turn unto God, the power and faithfulness of God are engaged against us, and will be glorified in our everlasting destruction.]

MDCCCCLXXIII

APPEAL TO MEN OF WISDOM AND CANDOUR

             1 Cor. 10:15.

I speak as to wise men; judge ye what I say.

AMONGST the various systems of religion that have been promulgated, there is this remarkable difference; that, whilst those which have been devised by man were founded on the deductions of human reason, that which has been revealed by God is founded solely on his own authority. Every declaration, every precept, every promise, every threatening, is introduced with “Thus saith the Lord.” Deliberation and discussion respecting these declarations of God, are altogether superseded: man has no alternative, he must believe and obey whatever his God has spoken.

But though revealed religion is neither founded on human reason, nor makes its appeal to it, yet it is perfectly consistent with reason, and approves itself to the judgment of every one whose mind is enlightened by the Spirit of God, and whose passions are subjugated to the higher powers of the soul.

The appeal which the Apostle makes in our text to the judgment of the Corinthian Church has respect indeed to only one particular point, the maintaining of communion with heathens in their idolatrous sacrifices and oblations. This, as he observes, was inconsistent with their professed allegiance to Christ, and with all hope of participating the blessings of his salvation: and so unquestionable was this truth, that he did not hesitate to appeal to their judgment respecting it.

We are far from saying that all the truths of Christianity are as level with the capacity of men as that which is the subject of the Apostle’s appeal: but still we are persuaded, that there is no part of our religion repugnant to reason, nor any part which enlightened reason must not highly approve.

In confirmation of this sentiment we shall endeavour to shew,

  I.      That the Gospel approves itself to all who are truly wise.

  II.      That it is the duty of every man to exercise his judgment in relation to it.

  I.      That the Gospel approves itself to all who are truly wise—

There is a wisdom to which the Gospel does not approve itself,—I mean “the wisdom of this world,” as it is called, even that which is both the root and offspring of philosophic pride. Between this wisdom and the Gospel there is as inveterate an opposition as between light and darkness; the Gospel is regarded by it as foolishness; and itself is no other than foolishness in the sight of God. The Apostle tells us, that by this wisdom the world neither knew God, nor could possibly find him out; that God hath so formed his Gospel as to “destroy the wisdom of the wise, and to bring to nought the understanding of the prudent.” Remarkable is that triumphant language of the Apostle, “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?”

If it be asked, Why this wisdom is so much at variance with the Gospel? we answer, that men filled with the conceit of their own sufficiency, and wise in their own eyes, are ready to prescribe to God what he shall speak; receiving only what accords with their own preconceived opinions, and rejecting every thing that is not accommodated to their carnal apprehensions. They do not read the Scriptures to learn of God, but rather to criticise what he has revealed, and to sit in judgment upon all that he has spoken. Is it to be wondered at, that the Gospel, which is full of mysteries, should not approve itself to them? yea, that it should be a stumbling-block and an offence to them! It is so, and it must be so, till they shall see that “God is wiser than man,” and that “if any man would be wise, he must become a fool that he may be wise.”

But though to such proud and self-sufficient sciolists the Gospel of God is foolishness, yet to the truly wise it is a revelation every way worthy of its great Author.

By the truly wise, we mean those persons who are sensible that they stand in need of reconciliation with their offended God, and that the Gospel is a revelation from God respecting the provision which he has made for our restoration to his favour. These persons, conscious of the insufficiency of human wisdom to find out such a plan for the salvation of mankind, receive with humility what God has revealed; and, the instant they know his mind and will, they receive his testimony with the liveliest gratitude, and make it the one ground of all their hopes. These are truly wise; they presume not to dispute with God about the means he has provided, or the terms he has offered, for their salvation; but they accept thankfully what he has so graciously planned, and so freely offered.

To persons of this description the Gospel does approve itself as the wisdom of God and the power of God. It approves itself both as a revelation, and as a remedy.—As a revelation, it appears to stand on a basis that is immoveable; and the evidence of its divine authority is considered as incomparably stronger than any that can be adduced for any other record under heaven. As a remedy, it appears exactly suited to the necessities of fallen man, providing wisdom for the ignorant, righteousness for the guilty, sanctification for the polluted, and redemption for the bond-slaves of sin and Satan. It is further recommended to their approval by the honour which it brings to all the perfections of the Deity, in that justice is no more set aside than mercy, nor truth is violated any more than holiness; but every perfection of God is harmoniously exercised, and more glorified, than it could have been, if such a salvation had never been devised.

We do not at present enter into the particulars of this Gospel, because that will be the subject of our future discourses: but we would give a general clew whereby to discover the true Gospel from every thing that falsely assumes that name. It will be generally granted, that the Gospel which the Apostle Paul preached, was the true Gospel: and we find, that the foregoing marks were inseparable from his doctrines: his statements were disapproved by those who were carried away, either by “philosophy and vain deceit” on the one hand, or by superstition on the other hand: to the Jews his doctrine was a stumbling-block, and to the Greeks foolishness; but to those who were called and taught by divine grace, it was the wisdom of God and the power of God. If therefore the Gospel which we preach be disapproved by the same persons as disapproved of his, we have so far an evidence in its favour; whereas, if our Gospel be approved by those who were averse to his, then it is evident that we do not preach the same Gospel as he did. To unsanctified wisdom, the truth of God ever was, and ever must be, foolishness; but to those who are possessed of true wisdom, it is, and ever will be, a stupendous effort of wisdom and of love for the recovery and salvation of a ruined world.

The intent of our present discourse is to bespeak your candour in reference to those which may follow it, and to shew that, at least in our own judgment, there is such a reasonableness in all our doctrines as must of necessity commend itself to every candid inquirer. We wish not one sentiment to be embraced, without a firm conviction of its truth: we wish every word we utter to be brought to the test of Scripture and of true wisdom. We would say to every man, “Prove all things, and hold fast that only which is good.”

To impress on our minds the importance of making for our ourselves a candid inquiry into the Gospel of Christ, we proceed to shew,

  II.      That it is the duty of every man to exercise his judgment in relation to it—

God himself is pleased on some occasions to make an appeal to us respecting his own dealings with mankind: “Judge, I pray you,” says he, “betwixt me and my vineyard:” and again, “Are not my ways equal? are not your ways unequal?” In truth, though he is not to be dealt with by us as if he were bound to “give an account to us of any of his matters,” yet he treats us as rational creatures, and expects us to use our reason in relation to our spiritual, as well as our temporal, concerns. He draws us indeed, and expects that we should give ourselves up to the influence of his grace; but “he draws us with the cords of a man,” that is, with such influences as are suited to our faculties as rational agents. Still, however, we must remember, that, in forming our judgment of the truths revealed to us, we are not called to determine beforehand what it becomes him to reveal; but only by a diligent attention to his written word to consider what he has revealed: and if at first we find such things as we did not expect, or such things as seem to oppose the sentiments we have imbibed, we must not hastily determine that his word is not true, but must suspect our own competency to judge of it, and must say, “What I know not now, I shall know hereafter.”

In executing this important duty we shall do well to observe the following rules; namely,

To form our judgment with care—

To exercise it with candour—and

To implore of God the enlightening and sanctifying influences of his Spirit, that we may be preserved from error, and be guided into all truth.

We must, in the first place, form our judgment with care.—It is no easy matter to search out all the mysteries of our holy religion, and to attain a clear and just knowledge of the inspired volume. There are confessedly many passages which are difficult to be understood, and many passages which appear to have, what may be called, an opposite and contradictory aspect. To explain all these, and to reconcile them with each other, and to gather out of them one entire and consistent plan of salvation, is surely no easy work: it should be undertaken with fear and trembling; and no pains should be spared to execute it aright. To take one set of texts, and to wrest the opposing texts to a sense which they were never designed to bear, will save us indeed much trouble, and gratify a proud contentious spirit; but it will never bring us to a just view of the truth as it is in Jesus. The way to solve the difficulties of Scripture, is, to give to every declaration of God its proper force, and then to mark the subserviency of one truth to others which appear opposed to it. A person, who should in an ignorant and superficial manner observe the opposite motions that are found in a great engine, would be ready to suppose that the wheels would obstruct each other: but on a closer inspection he would find, that there is a subserviency of one part to another, and that all the motions, however opposite in appearance, tend in reality to one common end. Thus it is in the Scriptures of truth; there is no real opposition between one part and another; but every truth has its proper place in the system, and its proper use: if one encourages, another humbles: if one inspires confidence, another stimulates to activity: and true wisdom will lead us to assign to every

truth that place and that measure of importance which seem to be given to it in the sacred volume. Were this mode of investigating the Holy Scriptures more generally adopted, there would be an end of almost all the controversies which agitate and distract the Christian world. The very disposition of mind which would be exercised in such endeavours, would go far to rectify our judgment, and would divest error of more than half its evils.

If it be said, that all have not leisure or ability for such examination of the Holy Scriptures, we answer, That, whether we have more or less of leisure and ability, this should be our mode of proceeding: and those especially, who are to teach others, should be careful to form their judgment in this way. The Scriptures should be studied diligently throughout; the design of the inspired writers should be especially attended to; the scope of every distinct passage should be ascertained by a strict examination of the context; and the general analogy of faith must be borne in mind, in order to regulate us in our interpretation of passages that are of more doubtful signification. In a word, we should without prejudice or partiality attend to every part of the sacred records, and then judge, as before God, respecting the genuine import of the whole. Whatever sentiment is brought before us as of heavenly origin and of divine authority, we must bring it to the law and to the testimony, and give it only such weight in our minds as shall appear to be justified by the general tenour of the inspired volume. It was by such care that the Beræans attained the knowledge of salvation; and by similar care we may confidently hope to be guided gradually into all truth.

Having thus formed our judgment, we must, in the next place, exercise it with candour.—There will to the last, whatever means he used for the regulating of our judgment, be some points whereon there will be a difference of opinion. The minds of men are differently constructed; and there are no two men in the universe who on all points think alike. It must be expected therefore, that some diversity of sentiment will remain in reference to religion, as well as on every other subject under heaven. Aware of this, we should form our judgment with diffidence, especially on those points where men of piety have differed from each other. We should consider ourselves as liable to err, no less than others. To imagine that we are in possession of all truth, and to take for granted that all who differ from us must of necessity be wrong, is not consistent with Christian modesty. Of course, if we embrace an opinion, we must of necessity do it, under the idea that the sentiment is just; but, knowing how weak and fallible we are, we should think it possible that those who differ from us may be right; or, at all events, that the truth may be partly on their side as well as on ours. But even where we feel greater confidence as to the rectitude of our judgment, we should feel no hostility to those who differ from us; they have the same right to exercise their judgment as we; and we should no more be offended with them for not viewing things in the same light as we, than for their not resembling us in the stature of their body or the features of their countenance. By this observation we do not mean to express an approbation of indifference respecting religious sentiments; for there are sentiments that should be dearer to us than life itself: but it is intolerance which we disapprove; it is a readiness to condemn others on account of their religious opinions, and to load them with all manner of obloquy. This, I say, is what we deprecate; and too much reason there is to deprecate it; since the indulgence of this hateful disposition is the common error of all parties. To be fully persuaded in our own minds, after a long course of diligent inquiry, is well; but to brand persons with opprobrious names, because they see not with our eyes; and to misrepresent their sentiments, putting into their mouths statements which they never make, and loading their real statements with consequences which they disavow and abhor, is a mode of proceeding which tends only to generate endless contentions, and to destroy that love which is the sum and substance of all true religion. The liberty which we use ourselves, we should concede to others; and if we think others have adopted erroneous sentiments, we should endeavour to set them right; but we should do it, not with railing accusations, but in kindness and a spirit of love.

But the third rule which we mentioned as deserving our attention, is above all things necessary to be observed: We must implore of God the enlightening and sanctifying influences of his Spirit, that we may be preserved from error, and be guided into all truth.—We are all by nature blind to the things of God: there is a veil upon our hearts, precisely as there was in the apostolic age, and still continues to be upon the hearts of the Jews. “The natural man,” says St. Paul, “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.” Even the discourses of our blessed Lord and Saviour, notwithstanding his confirmation of them by miracles unnumbered, could not convince those who did not choose to be convinced: nor were the Apostles themselves so enlightened by his instructions during the whole time of his ministry upon earth, but that they needed after his resurrection the influences of his Spirit to “open their understandings, that they might understand the Scriptures.” The same influence we need: we must have the Spirit of wisdom and revelation given to us, to discover to us the things of the Spirit; and, unless “God shine into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ,” we shall continue in darkness to our dying hour. Of this blindness we should be aware; for, if we are not sensible of our need of the Holy Spirit to teach and guide us, we shall never seek his influences, nor ever be qualified to form a correct judgment of the things which are revealed to us. Even Timothy, long after he had ministered the Gospel with great success, needed not only the instructions of Paul, but the teachings of the Holy Spirit, to render them effectual: “Consider what I say,” says St. Paul to him; “and the Lord give thee understanding in all things.”

This need of divine teaching we are all by nature averse to acknowledge. One of the last things that we are brought to confess, is, the insufficiency of our own wisdom to understand the sublime truths of Christianity. But, if we look around us, we see many possessing all the same privileges with ourselves, and yet so blinded by prejudice or passion, as not to discern any one truth aright: the divinity of our blessed Lord, his atonement for sin, the influences of his Spirit, the necessity of a renewed heart, together with many other truths, are boldly denied by them; or, if acknowledged as doctrines that are revealed, they are utterly disregarded as to any practical effect upon the soul. This clearly proves the great truth we are insisting on; namely, that we must all be taught of God, and that, without his teaching, we shall know nothing as we ought to know.

But we observed, that we need the sanctifying, as well as the illuminating, influences of the Holy Spirit: for we have many corrupt affections, which it is the very intention of the Gospel to eradicate; and under the influence of them we lean to those doctrines which tolerate, rather than to those which would mortify and subdue, our favourite propensities. How then can we judge aright whilst we are influenced by such a bias? “Our eye being evil, we shall of necessity be in darkness; and our eye must be made single, before the whole body can be full of light.” This single eye then must be given us by the Holy Spirit. Instead of loving darkness rather than light, we must love the light, and come to the light, on purpose that the nature and quality of our actions may be made manifest. Let our first object then be to seek of God the gift of his Holy Spirit (for he has said, that, “if any man lack wisdom, and ask it of him, he will give it liberally, and without upbraiding:”) and then, in dependence on the sacred guidance of the Spirit, let us examine every part of God’s word. Let us in particular desire to be conformed to the word as far as we understand it; and then there is no fear but that we shall be guided into all truth, as far at least as shall be necessary for our own personal welfare, and for the transforming of our souls into the image of our God.

We cannot conclude this part of our subject with more appropriate words than those of our excellent Liturgy, in which we entreat you to accompany us from your inmost souls: “O Lord, from whom all good things do come; grant to us thy humble servants, that by thy holy inspiration we may think those things that be good, and by thy merciful guiding may perform the same, through our Lord Jesus Christ. Amen.”

MDCCCCLXXIV

ON THE CORRUPTION OF HUMAN NATURE

             1 Cor. 10:15.

I speak as to wise men; judge ye what I say.

IN the appeal, which we have proposed to make to your judgment, we shall confine ourselves to things of primary and fundamental importance. We are little disposed to enter upon a field of doubtful disputation: for though we think that every truth in the Holy Scriptures is important, and that some of those points which are more controverted are exceeding valuable, when received rightly, and improved for our advancement in the divine life; yet, as the acceptance or rejection of them may consist with real and vital piety, we gladly wave all consideration of them, it being our wish, not to establish the dogmas of a party, but to bring home to the hearts and consciences of our hearers those principles which constitute the basis of our holy religion.

The very first of these principles is, that man is a fallen creature, guilty, polluted, helpless. The knowledge of this lies at the root of all true religion. In proportion as this is seen and felt, will the provision made for our recovery by Jesus Christ be valued: and in proportion as persons either overlook, or maintain in theory only, this truth, the whole plan of salvation by Christ will be disregarded and despised.

But the views and sentiments of those who maintain the depravity of our fallen nature are frequently and greatly misrepresented. Injudicious persons, it is true, may speak unguardedly and unadvisedly on this subject, as they may well be expected to do on every subject; but as the crudities of an ill-informed and violent partisan could not properly be stated as exhibing a just view of the principles of any government; so neither can the rash unqualified assertions of the inexperienced be justly imputed to those who promulgate truth in its more sober and measured forms. It were to be wished, indeed, that our opponents would content themselves with statements that may be found: but they far exceed the wildest reveries that have ever issued from any ignorant enthusiast, and represent those who maintain the total depravity of our nature as reducing men to the condition of stocks and stones.

We beg leave therefore to state with some measure of precision what we mean, when we say that man is altogether polluted in every faculty of his soul, and destitute of all true goodness.

We do not mean to say that men may not be comparatively good by nature. There is as great a difference between men’s natural dispositions as between their intellectual powers. As some children are quick and lively in their apprehension, whilst others are dull and stupid; so some are mild, affectionate, and generous in their tempers, whilst others are fierce, vindictive, and selfish. The children of the same parents, who have seen only the same examples set before them, are often as different in their dispositions, as if no ground of resemblance had existed between them.

In like manner we concede that persons may be morally good, not merely in comparison of others, but to a certain degree really and substantially so: that is, a person may possess by nature such a measure of candour, and benevolence, and integrity, as almost to put to shame those who profess to have been renewed by grace. How much, indeed of these dispositions may arise from education as well as from nature, we are not anxious to inquire: we wish to give to nature as much as can with any shew of reason be claimed for her; and then to point out that kind and measure of goodness which she never communicated to any man, nor ever enabled any person to attain.

We say then, that no man by nature is spiritually good, or good towards God. No man by nature loves God, or delights himself in God. No man truly fears him. There may be a superstitious dread of him as an Almighty Being, but no real fear to offend him, no true desire to please and glorify him. No one by nature has, what I may call, a creature-like spirit towards him. No one feels his obligations towards him as his Creator, or places implicit confidence in him as his Preserver, or rejoices in him as his Benefactor, or delights to execute his will as his Governor, or labours to approve himself to him as his Judge. A spirit of independence pervades every child of Adam, and is, perhaps beyond every thing else, the great effect and evidence of our apostasy from God. Self-will, self-seeking, self-confidence, self-complacency, are but so many branches issuing from this root. The loss of that creature-like spirit which possessed the mind of Adam in Paradise, is absolutely universal. Whatever differences there may be between men as to their moral dispositions, there is none in this: self has usurped the place of God, and is to every man by nature the principle and end of all his actions.

As we have no longer by nature a creature-like spirit, so neither have we, what, if we may be allowed the expression, we would call, a sinner-like spirit. It might be supposed, that the universal fruit of our fall should be contrition, and self-lothing, and self-abhorrence; and that, a way having been revealed for our restoration to God’s favour, we should be occupied day and night in the grateful contemplation of it, and in the pursuit of so inestimable a blessing. But here again we are all upon a par: the men of finer clay and more exquisite workmanship, are here on a level with vessels of the most base materials and most degraded use. A spirit of humiliation is never found, but as it is infused into the soul by the Spirit of God. It might be supposed, that the desire of obtaining reconciliation with God should stimulate every child of man to earnest inquiries after a Saviour, and to grateful thanksgivings to God for the unspeakable gift of his only dear Son. But so far are these feelings from being the natural growth of the human heart, that they are never formed in the heart but with great difficulty, nor ever preserved alive there but with constant vigilance and unremitting exertions. We do indeed read of a Samuel, a Josiah, a Timothy, sanctified from an early period of life: but this was not in consequence of any natural piety in them any more than in others; but in consequence of peculiar operations of divine grace upon their souls.

Connected with this want of a sinner-like spirit, is a love of sin in all its branches. We say again, there is not in every man the same predominance of sin in all its branches; but the same propensity to it there is: the seed of every evil lies buried in our fallen nature: in some it acquires more strength than in others, and manifests itself by more hateful fruits; but in all it lives, it vegetates, and, if circumstances were to arise to call it forth, would grow up to maturity in one as well as in another.

Thus we have delivered our sentiments on the corruption of man’s nature; and we will add a few words respecting that which is so intimately connected with it—our natural inability to do any thing that is good.

When a nature is so depraved, as ours from the foregoing statement appears to be, there can be no disposition to any thing truly and spiritually good: on the contrary, there must be an aversion to what is good, and, in consequence of that, an incapacity to engage successfully in the prosecution or performance of any good thing. But here we beg to be distinctly understood, that the incapacity to do any thing that is good is a moral, and not a physical, incapacity. A man is not under the same kind of incapacity to stop the progress of his corruptions that he is to stop the sun in its course: it is because of his inveterate inclination to evil, and aversion to what is good, that he cannot bring the powers of his mind to bear on the prosecution of any thing that is truly and spiritually good; if he had the inclination and the desire, his exertions would be proportioned to the extent of those desires: and though we are far from saying that those exertions would be sufficient of themselves for the accomplishment of his object, they would certainly be accompanied with power from on high, and such a power too as should render them effectual for the desired end. It is the want of these pious inclinations that keeps us from looking unto God for his effectual aid; and consequently from attaining that strength, whereby alone we can subdue and mortify our natural corruptions.

When therefore we say, that man is by nature altogether helpless, and incapable of doing any thing that is good, we wish it to be borne in mind, what the incapacity is of which we speak. Were it an incapacity that rendered all exertion nugatory, man’s responsibility for his actions would, as far as relates to that point, be at an end; but our incapacity arising altogether from the inveteracy of our love to sin, and the total alienation of our hearts from what is truly good, it ceases to be an extenuation of our guilt, and becomes rather an aggravation of it.

We have now spoken what will be sufficient to mark our sentiments respecting the corruption and helplessness of fallen man. We say of man, that he is altogether destitute of every thing that is truly and spiritually good, and altogether prone to evil; though, in respect of the visible fruits of evil, there is a considerable difference between one and another. We say too that man is incapable of doing any thing that is truly and spiritually good; but that his incapacity arises, not from any want of physical powers, but of moral and spiritual dispositions. He has the same power to exercise his mind in one thing as in another, if he have the inclination and desire so to do; the fault is in his will, which is averse to good, and in his affections, which are set on evil. At the same time, whatever be the state of a man’s will and affections, he has not in himself the power to do the will of God; for that end he must be strengthened by the Spirit of God: but that aid no man shall want, who seeks it from God in spirit and in truth.

And now I speak as to wise men; judge ye what I say: Is there any thing extravagant in this statement? Is there any thing that can warrant such representations as are too often given of the sentiments of those who maintain the doctrines above considered? We speak not as to wise men only, but as to men of candour and liberality, of truth and equity: is there any thing here which is not most decidedly declared in the Holy Scriptures? Is there any thing which is not sanctioned and confirmed by all the authentic records of the doctrines of our Church?

Let us briefly institute this inquiry, in order that the truth of our statement may yet more abundantly appear.

What saith the Scripture? The testimony of the Most High God is this, that when he looked down from heaven to behold the children of men, he saw “that the wickedness of man was great upon the earth, and that every imagination of the thoughts of man’s heart was only evil continually.” Can the total corruption of our nature be stated in stronger terms than these? But it will be more satisfactory, perhaps, to refer to a passage where an inspired Apostle is establishing the very point in question. Look we then to the third chapter of St. Paul’s Epistle to the Romans, and let us hear what he says. He is proving that all mankind, whether Jews or Gentiles, are under sin; and in support of his assertions he brings together a whole cloud of witnesses: “It is written,” says he, “There is none good, no, not one: there is none that understandeth; there is none that seeketh after God: they are all gone out of the way: they are together become unprofitable: there is none that doeth good, no, not one.” Have we spoken any thing stronger than this? Yet, in a subsequent chapter, the Apostle speaks in stronger language still: “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can bec.” In another Epistle he denies the power of any man by nature even so much as to know the things of the Spirit; “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.” Nor does he confine these assertions to any particular age or nation: he says of himself and his fellow Apostles, that even they, in their unregenerate state, “fulfilled the desires of the flesh and of the mind; and were by nature children of wrath, even as others.” Even after he was regenerate, be still speaks of himself, so far as he was yet unrenewed, as destitute of all good; “In me, that is, in my flesh, dwelleth no good thing.”

We think that this will abundantly suffice for the confirmation of our sentiments from Scripture. The person that will not be convinced by these passages, would not be convinced even though we were to multiply quotations to ever so great an extent.

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