1 Cor. 15:22.

1 Cor. 15:22.

  3.      A prosecution of the same heavenly pursuits—

[This, too, is found in every part of the corporeal frame: and this also is found in all the members of Christ’s body. The worldly pursuits of men may be widely different, according to their situation in society and in the Church of God. But there is not one in all the family of God who does not account the care of the soul the one thing needful; not one who is not labouring, as God shall help him, to flee from the wrath of God, and to lay hold on eternal life. See them wherever they are, or whatever they are doing, they never lose sight of this. In the world or in the Church, by night or by day, they keep steadily in view the prize of their high calling, and run with all diligence in order to obtain it. To “live a life of faith upon the Son of God,” and a life of love towards all mankind, is their great object: and from the first moment of their conversion, to the latest hour of their lives, this occupies their minds, and engages their utmost efforts.]

  4.      A sympathy with the whole body in all its parts—

[No member of the human frame can suffer or rejoice, but as the other members suffer or rejoice with it. Nor in Christ’s mystical body can any member be indifferent to either the temporal or spiritual welfare of the rest. The conversion of men to Christ, even in the remotest quarters of the globe, is a matter of deep interest to the real saint: and the declension of any is with him a source of grief and pain. And if he can administer to the welfare of any, he accounts it a high privilege to exert his influence for that end. A true believer has no interest compared with that of the Redeemer’s kingdom: and if he may be an instrument of promoting that, he accounts it a call from God to put forth all his powers, yea, and, if need be, to sacrifice his very life in so good a cause.]

  From this subject we may SEE,

  1.      How far we have profited by our baptism—

[Many will lay an undue stress on baptism, as though it of necessity changed and renewed the soul. I grant it does change the state, because by it we are made members of Christ’s mystical body: and this change is properly ascribed, in our Liturgy, as in our text, to the Spirit of God. But we must experience an inward change besides, and must “drink into one Spirit,” having our whole soul renewed and sanctified by the Spirit of God. This is absolutely indispensable to the salvation of the soul. The Israelites in the wilderness “were baptised unto Moses in the cloud and in the sea; and did all eat the same spiritual meat, and all drink the same spiritual drink: and yet God was angry with them, and overthrew them in the wilderness. And these things happened to them for ensamples.” The outward form never did, nor ever can, suffice: if we would be the Lord’s people indeed, we must “be one spirit with himi,” and have really, as the governing principle of our lives, “the mind that was in him.”]

  2.      What benefit we may hope for in communicating at the table of the Lord—

[The expression, “drinking into one Spirit,” has a reference to the sacramental cup, of which all communicants partake. And though, where baptism is duly received, it is doubtless accompanied with the richest blessings to the soul, yet is the Lord’s supper, as being often repeated and received in communion with the whole Church, generally productive of the greater benefit. This seems intimated in the language of our text: for by the one we are brought into one body; and by the other, are “made to drink into one Spirit.” At all events, we can have no doubt what God intends by this ordinance: for, in “eating the flesh of Christ, and drinking his blood,” we shall “grow up into him in all things, as our living Head,” and by him be filled with all the fulness of God. Come, then, to the table of the Lord, that ye may receive “a supply of the Spirit of Jesus Christ!” for “He has the residue of the Spirito,” and will send Him to you from the Father, in answer to your prayersq. Come, all of you; and ye shall partake more richly of his vital energies, and be confirmed more strongly in the principles ye have imbibed, and be quickened more abundantly in your pursuit of heaven, and be rendered still more heavenly in all your tempers and affections. Thus shall the whole work of God be perfected in your souls: and in due time you shall resemble the saints above; yea, and be partakers with them in holiness, and felicity, and glory.]

MDCCCCLXXXIV

GIFTS AND GRACES COMPARED

             1 Cor. 12:31.

Covet earnestly the best gifts: and yet shew I unto you a more excellent way.

SUCH is the weakness of human nature, that we can scarcely possess any thing that distinguishes us from others, without priding ourselves in it; as though it had sprung from some efforts of our own, or at least had been given us for our superior desert. Even miraculous powers, which could manifestly originate in nothing but God’s sovereign will and pleasure, were to the Corinthians a ground of boasting and self-complacency. We, at this time, are perfectly amazed at the indecorous way in which many in the apostolic age abused their powers, and at the manner in which they conducted their religious assemblies. St. Paul, as might well be expected, set himself to reform those abuses, and so to regulate their proceedings, that “all things might be done decently and in order.” With this view, he shewed them, that, whatever the number or quality of “their gifts” might be, whatever “the differences of their administrations,” and whatever “the diversities of their operations,” they all proceeded from “the same God who wrought all in all.” He acknowledged the benefit arising from the judicious exercise of their miraculous powers; hut yet told them, that there was an object far more worthy of their ambition; namely, charity, which was the sum and substance of all Christian perfection. He does not altogether blame their desire of useful gifts: on the contrary, he says, “Covet earnestly the best gifts.” But he would not have them satisfy themselves with any measure of such attainments, because without love or charity they were of no value whatever: and therefore he adds, “Yet shew I unto you a more excellent way.”

Before I come to my subject, I would just observe, that, though some of high name would alter the translation in my text, (from an idea that the Apostle, when reproving the pride and emulation which had prevailed in reference to these gifts, could never encourage the Corinthians to covet them,) I feel no doubt but that the translation is correct: for the very same word occurs again at the commencement of the 14th chapter, (the whole of the 13th being only parenthetical, as an explanation of my text,) and it is incapable of being understood in any other way than as it is translated in my text: “Follow after charity, and desire spiritual gifts, but rather that ye may prophesy:” where, shewing the peculiar usefulness of the gift of prophecy, which was the expounding of Scripture, he recommends that they should affect that in preference to any other. Again, in verse 12 of the same chapter, he says, “Forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the Church” And again, at the close of the same chapter, he says, “Brethren, covet to prophesy; and forbid not to speak with tongues.”

I have judged it expedient to dwell somewhat upon this point; because the Apostle’s inculcating a desire after the best gifts will have an important bearing on my subject; which is, to shew,

  I.      The value and importance of spiritual gifts.

  II.      The infinitely greater value of spiritual graces.

First, I will endeavour to mark the value and importance of spiritual gifts—

The miraculous powers with which many of the primitive Christians were endowed, the Apostle calls “spiritual gifts:” not because in their nature they were spiritual, as emanating from the soul, and exercised about things that were altogether heavenly, but because they were spiritual in their source and tendency; inasmuch as they were wrought in men by the Holy Spirit, and were imparted to the Church for the purpose of spreading and establishing Christianity in the world. There was a great diversity of them, all proceeding from the same origin, and all conducing to the same end. Hence the Apostle says, “There are diversities of gifts, but the same Spirit. And the manifestation of the Spirit is given to every man, to profit withal. For to one is given, by the Spirit, the word of wisdom; to another, the word of knowledge, by the same Spirit; to another, faith, by the same Spirit; to another, the gifts of healing, by the same Spirit; to another, the working of miracles; to another, prophecy; to another, discerning of spirits; to another, divers kinds of tongues; to another, the interpretation of tongues; and all these worketh that one and the self-same Spirit, dividing to every man severally as he will.”

These gifts, at the first establishment of Christianity, were necessary: for, unless God had imparted to the Apostles a spirit of wisdom and of knowledge, they could never have known those “mysteries which were hid in God from the foundation of the world.” Nor, if they had not been endued with the gift of tongues, could they have declared to foreigners the blessed truths which they had received. Nor could they have given sufficient evidence of their divine commission to preach those truths, if they had not been enabled to work miracles in confirmation of their word. To have argued with heathens, or even with Jews, would have been a slow process, if they had to bear down their adversaries with the mere force of reason; and to convince them would have been a difficult undertaking: but the performing of miracles superseded, if not entirely, yet in great measure, these laborious efforts, and carried conviction at once to the minds of hundreds and of thousands, who would not have had leisure or ability to enter into long and deep discussions. Thus it was that Christianity was established: and those to whom these divine powers were committed, were highly honoured of God, in being made his instruments for the conversion and salvation of their fellow-men.

But these gifts are now no longer necessary: they have accomplished the work for which they were bestowed. The record of them remains; and to that we can appeal. That was written whilst multitudes were alive, and able to testify of what their eyes had seen and their ears had heard. To have had those miracles continued would have answered no good end: for they must have been wrought in every age and every place, where the doctrine needed to be confirmed: and then the commonness of them would have destroyed their efficacy upon the mind. Even when they were wrought, they did not carry conviction to the minds of all: and how much less would they have done so at this time, if they had been continued to the present day! We may well say, that, if men believe not the records of the Old and New Testaments, neither would they be persuaded though they saw one rise from the dead.

These supernatural gifts being withdrawn, we are now left to the use of those means which are placed within our reach. I do not intend to say, that any efforts of ours can convince those who will shut their eyes against the light: for the resurrection of Lazarus, and of our Lord himself, did not effect that: but we have within our reach means, which will, as far as is necessary, subserve the interests of religion in the way that miracles once did. Learning is now the substitute for those gifts: and by learning must we labour to attain the ends for which those spiritual gifts were formerly bestowed; namely, to acquire the knowledge of religion; to attain a facility of diffusing it; and to maintain it against all its adversaries.

By learning we must attain the knowledge of religion. Of course, I must not be understood to say, that the fundamental doctrines of Christianity cannot be understood without learning: for then I should condemn to hopeless misery all the unlearned of the earth. No: God has not so constituted his Gospel, that it should be hidden from the poor: for it is a characteristic feature of the Gospel, that it was to be preached to the poor and illiterate, and that it would commend itself to them, whilst it was hid from the wise and prudent. The fundamental truths of our holy religion are few and simple. The man who feels himself an undone sinner, and who looks simply to the Lord Jesus Christ for salvation, is truly instructed in the Gospel, though he be not able to read one word in it. And the Scriptures are so written, that even the poorest man who can read them, and who has a spiritual discernment given him from above, can comprehend all that is contained in them, so far as it is necessary for the edification and comfort of his own soul: and to keep the Bible out of the hands of the poor, from an idea that they will only receive injury from the perusal of it, is a Popish delusion, an unchristian cruelty, an impious reflection upon God himself. But still I must say, that, to a full and complete understanding of the sacred volume, a very considerable degree of learning is requisite. In truth, that volume itself contains mines of learning, which many years of investigation are scarcely sufficient to explore. Numberless things at this very day are but matters of conjecture, even to the most learned men upon earth, because of the very partial information which is transmitted to us of the customs to which they refer, and the circumstances with which they were connected. And it may well be doubted, whether the inspired volume will ever be fully understood, unless a Spirit of inspiration be again vouchsafed to unfold it to us.

Nor is learning at all less necessary for the diffusion of sacred knowledge. We admire and revere the memory of one favoured servant of God, who, possessed as he was of most transcendent talents, and with incredible zeal and industry devoted to the Lord, translated the New Testament into the Persian and Hindoostanee languages. What, then, must be necessary for the translating of the whole Scriptures into all the languages of the world! Let all the learning of our highly-respected University be embodied in one man, and how little would it enable him to effect in three quarters of the globe! In truth, were it not that God’s ancient people are scattered over the whole face of the earth, everywhere possessing, in part at least, their own inspired writings, on which ours are founded; and were it not that we had reason to believe that they are ordained of God to be his instruments for the conversion of the world; we should be ready still to regard the Millennial age as far distant as ever; so impossible would it seem, that persons in the present state of the Christian Church, should ever be found for the evangelizing of the world.

And must I not add, that learning is alike necessary for the maintaining of Christianity against its adversaries? We cannot contend even with sceptics and infidels, amongst ourselves, without learning: and how much less can we refute all the objections of Jewish Rabbies, and all the errors of the different religionists upon the face of the globe? They will not bow to the authority of our Scriptures: nor can we work miracles to convince them. We must search out all their refuges of lies, and expose all their sophistry, and establish our own religion upon the ruins of theirs. But can this be done without learning? I think, then, we may say, that learning must supply the place of miracles, unless God should be pleased to restore to his Church those powers which for so many centuries have been withdrawn.

Nevertheless, whilst, as becomes me, I exalt amongst you the importance of learning, it is proper that I proceed to point out, in

The second place, The infinitely greater value of spiritual graces. “Covet earnestly the best gifts: and yet shew I unto you a more excellent way.”

That which is here proposed to them as more excellent than any gifts, is the grace of Charity; the character and offices of which are fully described in the chapter which follows. Now, in looking into that chapter, we see that the direct tendency of this grace is to mortify all those evil dispositions which had been exercised in the Corinthian Church, and to call forth into action all those holy tempers which had been trodden under foot. The Apostle, therefore, may be considered as saying to the Corinthian Church, ‘You, instead of improving your gifts aright, have made them an occasion of pride, and envy, and jealousy: and I recommend you rather to set your hearts on the attainment of that heavenly principle, which will rectify your disorders, and unite all your souls in love.’

Still, however, we must observe, that the Apostle did not confine himself to this idea; but launched forth into a general view of the excellencies of Charity, in order that he might the more powerfully excite them to the cultivation of it. And, therefore, I will so far follow him, as to shew you the superiority of this grace to all gifts whatever; first, for our own personal benefit; next, for the benefit of the world at large; and lastly, for the honour of our God.

Charity, then, is more excellent than learning; first, for our own personal benefit. I would by no means be thought to undervalue learning: it is, beyond all doubt, of immense importance: it expands the mind, and enlarges the heart; and contributes, more than can be well conceived, to raise man above his fellows; insomuch, that all are ready to bow down to him who stands high in repute for the attainment of it. But, then, it does nothing towards the sanctifying of the heart, or the improvement of the soul in heavenly dispositions: on the contrary, it is too often found to operate precisely as the spiritual gifts did at Corinth, to the engendering of pride and envy, of conceit and jealousy, of hatred and malignity, in the very circle where it most abounds.

But Charity elevates the mind, and purifies it from all these hateful dispositions. It raises the soul to God, and calls forth all our energies in behalf of man. It even transforms us into the very image of God himself, whose name and nature is love. It also greatly tranquillizes the mind, and cuts off all occasion for those painful feelings which agitate the bosoms of the generality, and kindle animosities between man and man. I may go further, and say, as the Apostle does, that, whatever we may possess of such attainments, they will soon vanish away, and leave us as little benefited as if we had never possessed them. But Charity constitutes our meetness for the heavenly inheritance, and is indeed the commencement of heaven in the soul: and it will exist within us, in full activity, when all other things shall have ceased for ever.

Charity, too, is more excellent than learning, for the benefit of the world at large. Learning, as I have said, confers extensive good upon mankind: but it is also frequently a vehicle of incalculable evil. To a vast extent has it been employed in the service of infidelity and profaneness; insomuch, that, even in Christian lands, some of the most distinguished historians, poets, and philosophers, have put forth all their energies for the subversion, rather than the establishment, of our holy religion. But Charity is never employed but for the good of mankind. Gladly would it drive from the world every noxious sentiment and feeling, and contribute, as far as possible, to the happiness of all. To benefit the souls of men, is its highest aim: and not so much as one would it suffer to perish, if by any means it could induce him to embrace the proffered salvation. We need only see the difference between the learned Saul and the pious Paul, and we shall behold this matter in its true light.

I may here add, that learning, how beneficial soever it may be to some, has but few objects, comparatively, with whom it can come in contact. The learned only can appreciate its worth, or make a due improvement of its stores. But love extends to every child of man; and is capable of its fullest exercise, in every place, and under every circumstance that can occur. It is like the sun, which shines alike upon the evil and upon the good; or the rain, which descends alike on the just and on the unjust.

Yet further I must add, that love is more excellent than learning, as contributing more to the honour of our God. Though learning is indeed to be traced to God as its true source, yet his agency in it is almost always overlooked; and the honour of it is ascribed to its possessor, who employs it only for his own glory. Even when it is used in support of religion, still, unless under the influence of love, it aims only at the advancement of its possessor in wealth or honour. But love bears upon it the very stamp of heaven; and shews to all, that it proceeds from God. It is “an epistle of Christ, known and read of all men.” And in all it does, it seeks to honour God. It would be ashamed to arrogate any thing to itself. It gives to God the glory of its every motion and its every act: and, if only God be honoured, it regards not what portion is assigned to its possessor. I will only add, that learning will sit at ease, and please itself, without any concern for God; whilst love will travel to the ends of the earth, and encounter all imaginable perils, if only man may be benefited, and God be glorified.

Suffer me now, then, to address you in the words of my text; and, in conformity with the Apostle’s direction to the Corinthians, to say, in the first place—

“Covet earnestly the best gifts.”—It will be remembered, that I have stated this to be the just translation of the word; and that, instead of being a reproof, saying, “Ye do covet” (and covet improperly) the best gifts, it is a concession. “Covet earnestly the best gifts;” for that is an ambition, which, if duly exercised, I cordially approve. I observed, that this view of the word had an important bearing on my subject: and that bearing I shall now point out. There are religious persons who undervalue learning; and therefore undervalue it, because they want either the talent or the industry to attain it. But I must bear my decided testimony against all such persons; and must declare, that their notions are erroneous, their conduct evil, their example pernicious. It is an error to suppose that religion discountenances attainments of any kind: and they who are sent hither (to this university, I mean) for instruction, and neglect to improve their talents according to the plan of study here prescribed, are highly criminal before God and man: nor can they conceive how great a stumbling-block they lay in the way of others, or what injury they do to religion, which is condemned for their sakes. I therefore would say to all, “Covet earnestly the best gifts;” and not only “covet them earnestly,” but pursue them diligently. And, if I may be permitted to address myself more particularly to those with whom, as a partaker of the same benefits with them in our early education and our present means of prosecuting our studies, I am more immediately connected, I would say, ‘Inasmuch as your advantages have been greater than perhaps those of any other persons, your proficiency ought to be pro-portionably great: and, inasmuch as the lines in which you have an opportunity to distinguish yourselves are, through accidental circumstances, more contracted than those of others, you are doubly bound to excel in those lines, where the scope for competition is open to you.’

Yet I must go on, with the Apostle, to say, good as this way is, “I have shewn you a more excellent way,” and would most earnestly exhort you to walk in it. The way of charity is indeed a more excellent way; and it may well regulate you, even in the prosecution of your studies. You will remember that the Apostle says, “Covet earnestly the best gifts.” And he tells us plainly what the best gifts are: “God has set some in the Church; first, apostles; secondly, prophets; thirdly, teachers; after that, miracles; then, gifts of healings, helps, governments, diversities of tongues.” Now, here you will notice, that his judgment was in direct opposition to that of the Corinthians in general. They put the speaking with tongues in the first place, because that was the gift which excited the most admiration, and attracted the most applause: and they accounted the prophets, that is, the expounders of God’s blessed word, as low in comparison of them. But the Apostle inverted that order altogether: he put the prophets and teachers next in order to the Apostles; and placed the diversities of tongues the very lowest of all. He estimated these gifts by a very different standard from that which obtained amongst the vain ostentatious Corinthians: he judged of gifts by their usefulness to the souls of men. And this is the judgment which I would recommend to you. Let not your time be so occupied with things curious, or entertaining, or calculated to excite the admiration of men, as to neglect, or keep upon the back-ground, those things which are of practical utility to the Church of God. Learn to estimate these things, not by the world’s standard, but by God’s: and lay out your time and strength most in those things which will most conduce to the benefit of God’s Church and people.

And this you will do, if you cultivate the grace of charity. You will act to God, and not to man. You will seek the edification of your own souls, in every thing that is amiable and praiseworthy; and you will move in the sphere appointed you, so as most to advance the welfare of men and the honour of your God. You will not consider it sufficient to attain gifts, however great and splendid, when you recollect how empty and worthless they are without charity. The Apostle says, “Though I speak with the tongues of men and angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge (in which we may include all that is cultivated with so much assiduity and success in this learned university); and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.” After such declarations as these, so strong, so authoritative, so decisive, I may well be excused if I urge upon you a practical attention to them, and entreat you, whilst pursuing, as you ought to do, the best attainments in learning, not to be unmindful of that more excellent way; but to “add to your knowledge GODLINESS, and to godliness brotherly-kindness, and to brotherly-kindness CHARITY.”

MDCCCCLXXXV

THE IMPORTANCE OF CHRISTIAN CHARITY

  1 Cor. 13:1–3.

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

IN the apostolic age, the Church enjoyed some advantages, to which we of this day are strangers. The vast variety of gifts which were vouchsafed to the primitive believers, tended greatly to fix their attention on the truths that were delivered, and to confirm the faith of those who heard them. On the other hand, these gifts were attended with some disadvantages; inasmuch as they gave rise to an unholy emulation in the persons who possessed them, and an undue partiality in those for whose benefit they were exercised. On the whole, we need not envy them their distinctions, since their gifts, how exalted soever they might be, were nothing in comparison of that which we, as well as they, are privileged to possess. Love is of more value than them all. Gifts might edify others; but love benefits ourselves: and, without love, all the gifts that men ever possessed were of no value. This is asserted by St. Paul in our text. But, as his assertions are of a very extraordinary kind, we shall endeavour to explain and vindicate them to your satisfaction.

  I.      To explain—

In order to place the passage in its true point of view, we shall explain,

  1.      The principle itself—

[This throughout the whole chapter is called “charity.” The generality of commentators have expressed their regret that the word “love” had not been substituted in the place of “charity,” that being confessedly the true meaning of the term used in the original. But we do not conceive the translation to be open to the objection that is urged against it: for it is not possible for any one, who reads the chapter with attention, to imagine, that it relates exclusively to alms-giving: the most ignorant reader must see, that the principle, which is here called “charity,” is far more extensive, and can by no means have so limited a sense, as these objectors would suppose them to affix to it. We, on the contrary, think that the translators intentionally preferred the term “charity,” in order to mark distinctly that the principle here spoken of is love to man in its utmost latitude; but that it is love to man only, and not love to God. That it must be so limited, is evident from the whole preceding and following context. The Corinthians possessed many miraculous powers, which, though given them only for the edification of the Church, were exerted by them principally for vain-glorious and selfish ends. Hence the Apostle tells them, that they defeated the very ends for which these powers had been imparted, and trampled upon that principle of Christian love, which was of more value than all the powers that either men or angels could possess. Besides, all the properties which in this chapter are ascribed to love, shew it to have man, and man alone, for its object. And those who interpret the word as including love to God also, make the import of the whole chapter obscure and unintelligible. We therefore approve of the term “charity,” as giving to the passage its true, and definite, and more appropriate meaning.

Yet we must bear in mind, that it is Christian charity which is here spoken of; namely, charity founded on a regard to the authority of God who has enjoined it, and on a regard to Christ also, in and through whom all the human race may be considered as united in one great family. His example is no less binding upon us than the command of God: and therefore, though we confine the term to the love of man only, we understand by it such a love, as is founded altogether on Christian principles, and is combined with all other gracious affections.]

  2.      The assertions respecting it—

[Such in the Apostle’s judgment is the value and importance of Christian charity, that, without it all that we can possess is of no value, and all that we can do is of no value.

Without it, all that we can possess is of no value.—It is here supposed that a man may be able to speak with all the wisdom and eloquence both of men and angels; that he may possess a gift of prophecy so as to foretell future events; that he may have a perfect insight into all the most hidden mysteries of our religion, and an ability to solve all its difficulties; yea, that he may possess a faith whereby he may be able to remove mountains: and yet be destitute of this principle of universal charity. And certain it is that all these miraculous powers are independent of gracious affections, and have been more or less exercised by men, who, like Balaam, were altogether destitute of the grace of God. Supposing then a man to possess all these powers in their highest possible degree, and at the same time to be destitute of the principle of true charity, he would, as the Apostle says, be only “as sounding brass, or a tinkling cymbal,” the most harsh and monotonous of all the instruments from whence any thing like music can be elicited.

Moreover, without this principle of charity, all that we can do is of no value. It is supposed here that a person may have such a fit of liberality as to give all his goods to feed the poor; and such a fit of zeal as to give his body to be burned; and yet be destitute of this principle. And certain it is, that there are principles in our fallen nature capable of producing these effects in men who have never received one atom of the grace of God, or felt one spark of true charity. Many thousands of our fellow-subjects in India are awful examples of this truth; men reducing themselves to the most wretched state of want and misery, and women voluntarily burning themselves upon the funeral piles of their deceased husbands; and this from no better principle than pride and vain-glory. Similar effects are produced also by a self-righteous principle; the unhappy devotees accounting nothing too much to do or suffer in order to recommend themselves to their senseless deities. Supposing then a man to do all this, and yet to be devoid of charity, “it would profit him nothing,” literally “nothing.” Not one of his sins would ever be removed by it; nor would he be advanced one single step towards the favour of God: he would be as poor, and wretched, and miserable as before.]

Now these, it must be confessed, are very strong assertions: and the idea of a man going from the flames of martyrdom to the flames of hell, is so shocking, that we scarcely know how to admit it for one moment. Yet is it really true that this may be the case; as is abundantly evident from the Apostle’s assertions; which now we will proceed,

  II.      To vindicate—

Let it be remembered that the principle, which is here supposed to be wanting, is that of universal “charity.” And well may it be said, that, in the absence of that, all other things are of no value; for, where that is wanting, there can be,

  1.      No love to God—

[Here St. John will prove to us an infallible instructor. His words are plain and decisive: “Beloved, let us love one another: for love is of God. He that loveth not, knoweth not God: for God is love.” “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen?” Here he not only declares the vanity and falsehood of all pretensions of love to God, whilst we are destitute of love to man, but he appeals to us respecting it, as a matter that is self-evident and incontrovertible. For a man to pretend to obey the first table of the law, whilst he tramples habitually on all the duties of the second table, is an absurdity too glaring for any one seriously to maintain. If we are destitute of love to man, we cannot possibly be possessed of love to God.

Now then, we would ask, in what light must that man be viewed who has no love to God? Of what value are his gifts, how great or manifold soever they may be? Or of what value are his actions, how glorious soever they may be in the eyes of man? Can the man please God, when he does not love him? Can the man enjoy God, when he does not love him? Could he enjoy God even in heaven itself, if he did not love him? No: if it be only a fellow-creature whom we do not love, we have no pleasure in his presence, even though he himself be not the only source from whence our comfort might be drawn: how then could we be happy in God’s presence, when he would be the only spring from whence even one drop of pleasure could flow? Verily, to such a man, even heaven itself would be no heaven; or rather, it would be to him as the precincts of hell.]

  2.      No faith in Christ—

[Love is properly the fruit of faith. Mere carnal affection, or party-spirit, may exist without any knowledge of Christ: but Christian charity must spring from faith in Christ, even from that faith, which, as the Apostle says, “worketh by love.” But here again the Apostle John shall be our guide. In immediate connexion with the fore-cited passages, he says, “Whosoever believeth that Jesus is the Christ, is born of God: and every one that loveth him that begat, loveth him also that is begotten of him.” Here the argument is plain: every one that believes in Christ, loves God; and every one that loves God, loves those also who are begotten of him: consequently, if we love not those who are begotten of him, we have no love to God, nor any faith in Christ.

And what is the state of a man that has no faith in Christ? Can there be any value in any thing which he either has or does? He has no interest in Christ, no pardon of sin, no title to heaven, no hope beyond the grave: what signify then his pre-eminent talents, or his specious virtues? He may benefit others; but he cannot benefit himself: he may even “save others; but he himself will be a cast-away.” Yea, at this moment “he is in a state of condemnation, and the wrath of God abideth on him.”]

  3.      No real holiness of heart and life—

[The man that is destitute of charity tramples alike on both tables of the law. For, “the very end of the commandment, (the very end for which the law was given, and which it was principally intended to effect,) is charity, out of a pure heart, and of a good conscience, and of faith unfeigned:” and this end not being answered, the whole law is made void. Again; St. Paul says, that “all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyselff:” therefore, if this one grace is so connected with every part of the law as to fulfil it all, the want of this one grace must violate it all. Once more: it is said, “Put on charity, which is the bond of perfectness:” it is that by which all the graces that constitute perfection are bound together, just as the armour was by the girdle that enclosed it. This therefore being wanting, no grace whatever is found in its proper place: they are altogether scattered to the winds.

What then, we would again ask, is the state of such a man? a man that defeats the one end for which the law was given; that violates it in all its parts; and leaves at the disposal of every gust of passion all the graces which it was intended to combine? We think that nothing more is wanting to confirm all the strong assertions of the Apostle, or to shew that, whatever a man may either possess or do, without charity he is nothing but a tinkling cymbal; he will be nothing to all eternity, but a miserable, self-deceiving, self-ruined hypocrite.]

  From this view of Christian charity, LEARN the importance,

  1.      Of understanding clearly its nature—

[Certain it is that the nature of Christian charity is but little known. In truth, had it not been so fully opened in the chapter before us, it may well be doubted whether any man upon the face of the earth would have fully understood it: or rather, it may be doubted, whether any man on the face of the earth does fully understand it even now. No part of it can be understood any farther that it is experienced in the soul: and the defects of men in the practice of it shew how defective must be their views of its extent and obligations. But, it is only in proportion as we understand it, that we can have any just standard whereby to estimate our own character, or any sure directory for our conduct. But God will judge us by his perfect law, whether we understand it or not. He does not reduce his demands to the measure which we choose to fix; but requires us diligently to learn his will, and then to do it “without partiality and without hypocrisy.” Our first object then must be to get a thorough insight into the requirements of his law, and then to set ourselves with all diligence to the performance of it.]

  2.      Of ascertaining our state in relation to it—

[Often should we bring ourselves to the touchstone, to try what our state is before God. We have seen how high we may be in the estimation of men, whilst yet we are nothing in the sight of God. Perhaps there are no persons more eminent in their own eyes, than those who attract great attention by their talents, or by liberality and zeal have high credit for their attainments. But such persons often fearfully deceive their own souls. If we would form a right judgment of our character, let us study this chapter thoroughly, and apply to our hearts and consciences every one of those properties by which Christian charity is there distinguished. Let us further study the character of the Apostle Paul, and of our blessed Lord himself: and thus shall we know, with some considerable measure of certainty, what is God’s estimate of us, and what his sentence will be upon us in the great and awful day.]

  3.      Of cultivating the growth of it in our souls—

[There is no measure of Christian charity with which we are to rest satisfied: we are always to be pressing forward for higher and higher attainments. St. Paul commends the Thessalonians, because “their faith grew exceedingly, and the charity of every one of them towards each other abounded.” Let us seek to merit that commendation. It is in that way only that we can make our profiting to appear, or give evidence that we are growing from babes to young men, and from young men to fathers. Love is the image of God; and the more we increase in it, the more we adorn our Christian profession, and attain “a meetness for the heavenly inheritance.” Let us all then “follow earnestly this best of gifts;” and however much any of you may have attained, “we beseech you to abound more and more.”]

MDCCCCLXXXVI

A DESCRIPTION OF CHARITY

  1 Cor. 13:4–7.

Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things.

OF all the subjects proposed to us in the Holy Scriptures, there is not one that deserves a deeper attention than that before us. If only we consider what is said of charity in the preceding verses, and reflect on the indispensable necessity of it to our acceptance with God, we shall be led to inquire diligently into its characteristic features, and its inseparable properties: we shall not satisfy ourselves with any specious appearances, or outward acts; but shall examine, whether, and how far, this divine principle exists in our hearts. To assist you in this inquiry, we shall enter minutely into the description here given of it; and endeavour to hold up a mirror, in which every one may behold his own face. It is but too common, when subjects of this kind are discussed, to apply them to others, rather than ourselves: but, if we would hear with profit, we must think of ourselves only; and implore of God the influences of his Spirit, that “the word may come, not in word only, but in demonstration of the Spirit and of power,” to our souls.

There are here no less than fifteen particulars by which the principle of charity is distinguished. But we apprehend, that the two first are designed to give a general view of the subject; and that those which follow are the particulars comprehended under it.

The suffering patiently all kinds of evil, and doing cheerfully all kinds of good, are the constituent parts of true charity: and these are expressed by those two words, “Charity suffereth long, and is kind:” and St. Paul elsewhere sums up the whole of charity in these two things; “Be not overcome of evil; but overcome evil with good.”

In fact, it is by these two terms that charity is depicted as existing and operating in the bosom of God himself: “Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance?” Here the words “goodness and long-suffering” are, in the original, the very same with those in the beginning of our text, “Charity suffereth long, and is kind:” from whence we may see that charity in us is of the same nature with charity in God; or, in other words, that it is a conformity of heart to God, whose name and character is love.

It is yet further observable, that there is, in the original, a marked difference between the mode in which the general view of the subject is stated, and the particular parts of it are enumerated; there being no copulative to connect the verbs. This distinction is marked also very properly in our translation; the copulative “and” being put in italics, to shew that it is not to be found in the original.

This view of the text removes all appearances of tautology, and opens an easy way for the discussion of it.

Descending thus to the consideration of the different particulars, we notice, that there is a marked difference also in the statement of them, in the former part, as compared with the latter part; the former consisting wholly of negations; and the latter, of affirmations: and thus presenting to our view,

  I.      The evils it excludes—

These may fitly be distributed under five heads:

  1.      Envy: “Charity envieth not”—

[Envy is a repining at another’s prosperity, or good, which we ourselves desire to possess: and it is a principle deeply rooted in our fallen nature, insomuch that it may be seen to operate with great force even in children at the breast; so true is that testimony of the Apostle, “The spirit that dwelleth in us, lusteth to envy.” But how contrary is this to true charity! Can we conceive a mother to envy her own child any perfection it possessed, or any benefit that has been conferred upon it? or if there were such a mother, would she not, by the common consent of all men, be thought an unnatural monster, rather than a loving parent? Real love would lead her to rejoice in all the good that accrued to her child, though she herself were not a partaker of it: and this is the invariable operation of love, wherever it exists. Know then, that, whatever distinctions or benefits any other person may attain, whilst we ourselves have failed in the pursuit of them, we should feel only pleasure in his success; and if we grudge it him, and are disposed to detract from his merits, and to reduce him to a level with ourselves, we are actuated by the hateful principle of envy, and, in that instance at least, are destitute of the sublimer principle of love.]

  2.      Pride: “Charity vaunteth not itself; is not puffed up; doth not behave itself unseemly”—

[These three may properly be classed under the head of pride. The word which is translated “vaunteth not itself,” is in the margin translated. “is not rash:” and this perhaps is somewhat nearer to the original; which imports, that charity is not inconsiderate, insolent, and over-bearing. This is nearly allied with a conceit of one’s own attainment, and naturally leads to a violation of all that respect which is due to age, and station, and legitimate authority.

Yet to what an extent do these evils exist! how headstrong, how self-opinionated, how presumptuous are youth in general, especially where they can give vent to their dispositions without restraint! But love is modest, sober, temperate: it pays a just deference to the sentiments of others; and willingly submits to the dictates of maturer age, and riper judgment.

If then we speak and act without a due consideration of what others may think, or a proper regard to what others may feel, or in any way that does not befit our age, our rank, our character, we violate the duties of charity; which teaches us to “esteem others better than ourselves,” and to guard with all possible care against every thing that may give just offencee, or weaken the influence of our exertions for the good of others. In a word, real charity will lead us to “prefer others in honour before ourselves,” and to take on all occasions the lowest placeg.]

  3.      Selfishness: “Charity seeketh not her own”—

[Throughout the whole of this description, the Apostle seems to have had in his eye some of those particular evils which abounded in the Church at Corinth. This more especially he had occasion to reprove, both in the preceding and subsequent context. Many of them were possessed of gifts, which they used chiefly for the advancement of their own honour, when they should have improved them solely for the Church’s good. And this disposition fearfully predominates in our fallen nature; “All men seek their own, and not the things of Jesus Christ.” But true charity triumphs over all these narrow and contracted feelings: it teaches us not to seek our own ease, honour, and profit, but in entire subserviency to the good of others; and to become the servants of all for Christ’s sake, sacrificing our just rightsl, abridging our unquestionable liberty, and accommodating ourselves either to the wishes or the prejudice of othersn, for the better promotion of their welfare. This is charity: but whereinsoever self predominates, so as to turn us from this blessed path, we are destitute of that heavenly principle, whose direction is, “Let no man seek his own, but every man another’s wealth.]

  4.      Wrath: “Charity is not easily provoked, thinketh no evil”—

[It not unfrequently happens in a family, that, in the estimation of him who is at the head of it, one member can do nothing that is good; and another member, nothing that is wrong. But whence arises this? Is it that the one is so perfect as never to err; and the other so depraved, as never to do right? No: the actions of the two are seen through a different medium; the one through the medium of prejudice, and the other of love. Now such a measure of partiality as can find no fault, is far from being desirable; nor is it any part of true charity. But charity keeps us from breaking forth into wrath against an offending brother; and suffers us not to impute evil intentions to him, to aggravate his offence. Where there is a continual disposition to find fault, and a readiness to fly out into a rage on trifling occasions,—where there is a proneness to put an unkind construction on every thing, and to judge persons with severity,—there is no charity. Let us but observe how ready we are to find excuses for any one we greatly love, or even for a favourite animal that has committed a fault, and we shall see immediately what would be our conduct towards our brethren, if we had real love to them in our hearts. How ingenious are we in finding excuses for ourselves, when we have done any thing amiss! and if self-love operate so towards ourselves, would not the love of our brethren prescribe somewhat of a similar measure towards them? Yes assuredly: we should “be slow to wrath,” as we find we are, comparatively at least, towards those whom we love; and ready to extenuate, rather than aggravate, what we cannot fully approve.]

  5.      Malice: “Charity rejoiceth not in iniquity, but rejoiceth in the truth”—

[To find pleasure in the fall or disgrace of another is the very essence of malice, the counterpart of Satan himself. Yet how universally prevalent is this malignant disposition! Has any person, especially one whom we have regarded as a superior or a rival, done any thing whereby he has lowered himself in the estimation of mankind? with what pleasure do we listen to the tale! what gratification do we feel in circulating the report! and what a satisfaction do we take, even whilst we profess to pity him, in the fall and degradation of our brother! If afterwards we find that the report was not true, or that there were circumstances which materially altered the real character of the action, do we feel the same pleasure in having our own judgment rectified, and in rectifying the misapprehensions of others? No: there is not the same gratification to our corrupt nature in believing and circulating the one, as in crediting and spreading the other: and therefore, whilst we are ready enough to propagate the evil, we leave truth to find its way as it can. But this is not the way in which love will shew itself: charity finds no pleasure in that which causes pain to another, or dishonour to God: but it is delighted with every thing which may tend to the advancement of God’s honour and our brethren’s good.]

In this copious description of charity, we see yet further,

  II.      The habits it keeps in exercise—

  1.      It “beareth,” or, as the word rather means, “covereth, all things”—

[Where love does not exist, there will be a readiness to spy out evil, and to spread the report of it far and wide: but where it reigns, there will be a disposition rather to cast a veil over our brother’s faults, yea and over his sins too; according as it is written, “Charity will cover a multitude of sins.” Where the revealing of what we know is necessary for the maintenance of public justice, there love to the community will supersede the obligation of which we are now speaking: but where no necessity exists for exposing the shame of our brother, we ought as far as possible to conceal it, and to cast over it the mantle of love. This is what a man does towards those with whom he stands most intimately connected by the ties of consanguinity or friendship: and he will deal the same measure to all, in proportion as the general principle of Christian charity prevails in his soul.]

  2.      It “believeth all things”—

[This must of course be restricted to good: for to believe hastily all manner of evil would be directly contrary to love. In the things which we either see or hear, there must of necessity be a great deal which cannot come under our observation. Acts are visible; but the motives which lead to them are hid from us. Results too may be visible; but all the circumstances that led to them, and the precise manner in which they were brought about, may be very imperfectly known by us: and yet on these depends the innocence or criminality of the persons engaged in them. Now charity will not judge from outward appearances, or from partial information; but will suppose and believe that there are many things connected with the event, which, if fully known, would in some measure, if not altogether, justify the person condemned. In our courts of law, the judge always considers himself as, in some degree, counsel for the person accused. Now this is what we should all be, in our daily conduct: a person accused is, as it were, brought to our bar for trial: and, instead of pronouncing a sentence of condemnation upon him instantly on the statement of his accuser, we should suspend our judgment till we know what he has to say in vindication of himself: and if we are not likely to gain that fuller information, we should take for granted that there are some circumstances, though unknown to us, that would give a different colour to the transaction, and constrain us to give a sentence in his favour.]

  3.      It “hopeth all things”—

[The reports we hear may be so full and circumstantial, and be corroborated by such a weight of evidence, that we can scarcely withhold our assent to the statement. Yet, if we cannot altogether believe that the accused person is less guilty than he is represented, we should “hope” it. We should not so definitively pass judgment on him, as if it were impossible for us to err; or as if more perfect information might not give us a more favourable view of his conduct. If we are compelled to condemn him for an evil act, we should hope that the act was not formed into a habit: or, if we are constrained to lament that his iniquities are become a habit, still we should hope that he is not altogether incorrigible; we should not despair of seeing a change in his favour, or give him over as altogether reprobate. This is the way in which a loving parent acts towards his son; and it is the way in which we should act towards all the human race: we should believe, where we cannot see; and hope, where we cannot believe; and cherish desire, where we can scarcely entertain a hope.]

  4.      It “endureth all things”—

[Much will we bear from a beloved object, many unkindnesses, and many injuries: and, especially if we have a prospect of ultimately benefiting his soul, we can bear up under his ill treatment with much long-suffering and forbearance. This at least is the proper effect of love; as we see in St. Paul, who says, “I endure all things for the elect’s sake, that they may obtain the salvation that is in Christ Jesus with eternal glory.” It is not a slight provocation or two that love will overlook, but a long-continuance of provocations: it will forgive, not once, or seven times, but seventy times seven. It will continue to bless even the man that loads us with curses, and to accumulate benefits on him who seeks only to do us evil. It so endures evil, as “not to be overcome by it;” and makes such returns for it, as to “overcome it with good.” Its great aim is, so to “heap coals of fire on the head of an adversary, as to melt him into love.” In this consists the triumphs of the God of love; and in this will every one who is born of God endeavour to resemble his heavenly Father.]

  Hence we may SEE,

  1.      How different is true religion from what men generally apprehend!

[Far be it from us to undervalue gifts of any kind, especially of those which have a favourable aspect on religion: and still less would we speak lightly of those alternations of hope and fear, of joy and sorrow, which many experience in their religious course. But still we must say, that vital religion is different from them all, as a building is from the scaffold that is used for its erection. Religion is a conformity to the Divine image: religion is the law of God written in the heart: religion is love; love in all its bearings, and in all its exercises. Happy would it be if this matter were better understood by those who profess religion: but, with too many, religion has its seat in the ear and in the tongue, rather than in the heart; and operates rather in a way of conceit and talkativeness, and uncharitable censures of those who differ from us, than in meekness and modesty, benevolence and beneficence, forbearance and forgiveness. But let no man deceive himself: just so much as we have of real, active, and habitual charity, so much we have of true religion, and no more.]

  2.      How little is there of true religion in the world!

[Look into the world, and see what are the dispositions and habits of all around us: what do we see, but pride and envy, wrath and malice, self-seeking and self-indulgence? The whole world is full of uncharitableness: nothing is to be seen or heard but mutual censures and bitter animosities. The real actings of love are as little prevalent, I had almost said, as in hell itself. The laws of the land, and the habits of society, keep many from those violent breaches of charity which would disturb the public peace: but their secret heart-burnings, towards those who have injured or insulted them, shew sufficiently how little there is of true charity in their hearts.

Would to God that this were not the case also in the Church of God! But it is a lamentable truth, that in Christian societies there is much of this unkind feeling in one towards another; brethren alienated from each other by some trifling differences, and even harder to be reconciled to each other than the ungodly world. “O tell it not in Gath, publish it not in the streets of Ascalon, lest the uncircumcised triumph.” But let professors look well to this matter: for they shall be judged, not by their profession, but by their practice: and, however eminent they may be in the estimation of men, they will receive their doom from God, according to the actings of this principle in their hearts and lives.]

  3.      How thankful should we be for the rich provisions of the Gospel!

[Who amongst us could stand, if we were to be justified only by our obedience to this law? Who would venture his salvation upon it, even for one single day? Alas! “in many things we all offend:” there is not a human being who does not come very short of the requirements of perfect charity. We need then, all of us, to wash in “the fountain opened for sin and for uncleanness;” and to seek an interest in that Saviour, who alone fulfilled the law in all its full extent.

Nor can we obey this law at all, any farther than we are assisted by divine grace. We need the influences of the Holy Spirit, to mortify and subdue the risings of uncharitableness within us. Whatever we may have attained, “the flesh still lusteth against the Spirit, so that we cannot do the things that we would.” But, blessed be God! the Holy Spirit is promised unto all who desire his gracious influences, and his operation shall be effectual for the ends and purposes for which he is given.

Whilst then we strive to be holy as God is holy, let us seek all our help from above, and “live by faith on the Son of God, who hath loved us, and given himself for us.”]

MDCCCCLXXXVII

THE SAINTS’ VIEWS IN HEAVEN

  1 Cor. 13:9–12.

We know in part, and we prophecy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: nouw I know in part; but then shall I know even as also I am known.

IN the chapter before us, the Apostle expatiates upon the nature of true charity; developing it in all its properties, and in all its operations. And, having done this with a singular felicity of thought and expression, he declares the superiority of this grace above every thing else, whether gifts or graces; and that too, not only on account of its own intrinsic excellence, but on account of its duration; because, when all other things shall have passed away, this will endure through eternal ages.

To enter fully into the Apostle’s views, we must notice, in succession,

  I.      His statement of the subject—

Whatever we possess here, we have it only “in part”—

[God, in his mercy, has given us a revelation: but this revelation contains but a very small part of what God might have revealed, if it had pleased him to do so. And the knowledge which we have of what he has revealed, is extremely partial and superficial. What know we of God, and his perfections? of Christ, and his offices? of the Holy Spirit, and his operations? What know we of the human heart, and its unsearchable depravityb? What know we of the “riches of Christ,” and of all the wonders of redemption, “the length and breadth, and depth and height, of which surpass” all finite comprehensiond? — — —]

And even what knowledge we do possess shall in the eternal world “be done away”—

[We shall have no need of the written word to teach us, when once we are brought into the presence of God; nor will our present imperfect conceptions of it abide with us. The word, which at present is to us as the polar star, will then vanish from our sight; and the views which we now have of it, like those of the early dawn, will be dispelled; both the one and the other giving way, as darkness before the noon-day sun — — — To what purpose would a man carry a taper in the day-time? Even so the light within us, and the light without, will add nothing to the brightness of the objects in heaven, or to the clearness of our perception of them, when once we shall behold them in their “perfect” state.]

But this will receive additional light from,

  II.      His illustration of it—

We all know how imperfect the conceptions of a child are, in comparison of what he possesses when he is become a man—

[A child speaks without reflection, chooses without judgment, reasonsf without solidity: but, when he becomes a man he exercises all his faculties in a more appropriate and becoming manner. He no longer utters the unmeaning and senseless sounds which emanated from him in his infant state, or makes the trifling observations that befitted him when he first began to speak. Nor does he set his mind on things which are of no value, in preference to those that are of real and important use. Nor, though he still may err in his reasonings, does he any longer found his conclusions on premises which have no apparent connexion with them. His intellectual powers being expanded by use and exercise, he dismisses, as unworthy of him, the puerilities which he once affected.]

Still more imperfect are our present views of eternal things, in comparison of what they will be in a future state—

[Now “we see them all as in a mirror, darkly:” they appear to us as a riddle or enigma, which we cannot without great difficulty comprehend. The incarnation of God’s only dear Son, his substitution in the place of sinful man, the atonement offered by him for sin, his intercession for us at the right hand of God, his appointment to be the Head of vital influence to his Church and people, our union with him by faith—what know we of these, and ten thousand other mysteries of our holy religion? the darkest riddle that ever was propounded is more level with our apprehension than these mysterious truths. And what know we of the felicity of heaven? What conception can we form of the soul’s exercises in its disembodied state; or of the glory of the Godhead, as shining forth to the view of the glorified saints and angels? Even the resurrection of the body, what know we about it? or what notion have we of a spiritual body? We must all confess, that our present views are so indistinct, as scarcely to deserve the name of knowledge. But when we shall behold God “face to face,” and “see the Lord Jesus Christ as he is,” then will our faculties be wonderfully enlarged, and our perceptions be infinitely more clear. O what views shall we then have of our own sinfulness, and of the Redeemer’s love! What an apprehension shall we then have of the perfections of our God, as united and harmonizing in the great work of redemption! Our knowledge will then arise, not, as now, from a variety of ideas communicated in succession to the mind, but from one intuitive perception: we shall see God, and the things of God, in some measure as God himself sees us: he sees the whole of us, even the inmost recesses of our souls, all at once, with equal clearness in every part: and somewhat of the same kind will be our knowledge of him, though, of course, in an infinitely lower degree: for “then shall we know even as also we are known.”]

  SEE, then,

  1.      In what light we should regard death—

[To an ungodly man, indeed, death will be terrible, beyond all conception; because it will introduce him to a perfect knowledge of all those terrors, which, in this world, he would not believe. But to the true Christian, death is the door of entrance into glory. It is the friendly messenger sent to us by God, in answer to that prayer of our blessed Saviour; “Father, I will that they whom thou hast given me may be with me where I am, that they may behold my glory which thou hast given me.” Who, then, would deprecate it? Who should not account it gain, and number it amongst his treasuresi? Who should not desire to depart, that he may be with Christ?” Methinks it is a shame to Christians to be wedded to life, except for the purpose of honouring God, and advancing in a meetness for the heavenly inheritance — — —]

  2.      In what light we should regard this present life—

[This is a state of childhood; and, as children are educated for the purpose of acting their part as men upon earth, so should we be preparing daily to act our part in heaven. We should now be searching into all those truths which will there be more fully revealed to us, and be obtaining those dispositions which will qualify us for the enjoyment of them — — — And here let me say, that the great and learned will do well to remember what they are; and the poor and unlearned will do well to look forward to what they will be. Our felicity above will be proportioned, not to our intellectual, but moral, attainments: and as, even in this world, “God often reveals to babes and sucklings what he has hid from the wise and prudent,” so much more, in the eternal world, will he most largely impart both knowledge and happiness to those who, in the present state, evince most fully the teachableness and humility of little children.

To all then I say, If ye will be men indeed, “put away childish things.” Put away your foolish communications, your corrupt affections, and your vain reasonings. Form your judgment, and exercise your inclinations, in accordance with the word of God. Begin to view things, here, as you will view them hereafter. Be no longer children, but men. If you look at the world around you, what are they but children of a larger growth? The dispositions and habits of those most advanced in life are, for the most part, not at all different from what they were in the earlier stages of their existence: earthly vanities still retain their ascendant over their minds; and the realities of the eternal world have as little influence over them as ever. Let it not be so, my brethren; but now begin to obtain those views, to cherish those desires, and to follow those pursuits, which a more enlightened judgment will dictate, and which will approve themselves as wise in the eternal world.]

MDCCCCLXXXVIII

FAITH, HOPE, AND CHARITY, COMPARED

             1 Cor. 13:13.

And now abideth faith, hope, charity, these three; but the greatest of these is charity.

THE scope of the whole chapter is, to shew the superiority of Christian love or charity to all the gifts that were so erroneously estimated, and so ostentatiously displayed, in the Church of Corinth. In the course of his argument, the Apostle enumerates the principal offices of charity, and marks with singular accuracy and minuteness its proper qualities. The last of the properties which he mentions is, that it “never faileth;” whilst all miraculous powers, of whatever kind they be, are but for the short period of this present life. They, he observes, will soon vanish; but this, instead of disappearing, will endure in uninterrupted exercise, and be continued in undeviating perfection for evermore. Thus incidentally he is led to speak of the whole experience of Christians in relation to the objects of their faith and hope: they view them all but indistinctly, and know them very imperfectly; having little better conception of them than of a riddle, or enigma, in which some leading particulars only are set forth; and the rest is left, as it were, as matter of conjecture. In short, Christians, not excepting the Apostle himself, are but children, in relation to the deep things of God; and, when they shall be exalted to heaven, they will discard all their puerile notions respecting them, just as they now do the weaknesses of childhood on their arrival at man’s estate. The Apostle having thus, unintentionally as it were, been drawn from the consideration of miraculous gifts to the mention of Christian graces, proceeds to assert the superiority of love among the sister graces of faith and hope, as he had before shewn its superiority to all the miraculous powers that ever were possessed: “There now remain” (for constant use and exercise) “faith, hope, and charity, these three; but the greatest of these is charity.”

To confirm this declaration, we will shew,

  I.      The distinguishing excellencies of faith and hope—

These, with love, form the cardinal graces of a Christian: and they are indispensable to his happiness, both in this world and in the world to come. That we may know how to appreciate their value, we will distinctly notice the excellencies,

  1.      Of faith—

[This, when infused into the soul by the Spirit of God, and called forth into exercise according to the will of God, is a principle truly wonderful. It beholds things that are invisible; and presents to the eye of the mind all the perfections and purposes of God himself. It is conversant with all that God has ever revealed; and especially with that stupendous mystery, the redemption of the world by God’s only dear Son, and the restoration of men to the Divine image by the influence and operation of the Holy Ghost. It goes farther still; and apprehends all that God has ever promised, and appropriates to itself all the blessings of his everlasting covenant. It seizes by a holy violence all that God is, and all that God has, even all his glory; and invests the soul with all of it, as its present and everlasting portion. It brings Christ himself down into the soul; fills it with his love, and enriches it with all his fulnesse. As for difficulties they all vanish, and are dispelled by the power of faith. There is a kind of omnipotence in this grace. No enemy can withstand it: “All things are possible to him that believeth.” The more dark our way is, the more scope there is for the exercise of this grace, and the more it triumphs. In this point of view, it, far beyond any other grace, reflects honour on God: it fixes on the Divine perfections, and calls every one of them to its aid: it presses even justice itself into its service; and never will let go its claims upon God’s mercy and truth: it finds quite sufficient encouragement in a single promise. See it in Abraham: he assured himself, that though Isaac should be slain and reduced to ashes, he should be raised again from the dead, and the promises should be fulfilled in him. And thus does faith operate in the hearts of all; and, in proportion as it operates, secures to us a victory over all the enemies of our salvation.]

  2.      Of hope—

[This is a less comprehensive grace than faith: for faith has respect to every thing that is revealed, whether past, present, or future; and to things evil, as well as good: whereas hope respects futurity only, and only that which is either really, or in its own conception, good. It is also a less honourable grace than faith: for its existence is derived from faith, and altogether dependent on it; and it has respect only to our own personal happiness, whilst faith rises above self, and seeks to advance the glory of God.

Still however it is a grace of vast importance; and the entire absence of it is the most striking character of hell, where all are immersed in darkness and despair. This is the grace which encourages and supports the soul in all its conflicts with sin and Satan. In the panoply of God it holds a most conspicuous place: it is the helmet that protects the head, and the breast-plate that defends the heart: so that, where hope is kept in exercise, Satan cannot inflict any deadly wound. True, he may raise storms and tempests around the soul, and menace it with instant destruction: but hope casts “its anchor within the vail;” and, deriving thence “a sure and steadfast” support, defies the utmost efforts of our great adversary. How often would the strongest believer have failed, if he had not received succour from this grace! “I should have fainted,” says David, “unless I had believed to see the goodness of the Lord in the land of the living.” It was no less by this grace, than by faith itself, that the saints of old were enabled to endure the great fight of afflictions which they were called to sustainh. On this account hope is said to save us, no less than faith: for though faith brings us into the way of salvation, it is hope that enables us to endure unto the endk.]

After such a view of faith and hope, it will almost be thought, that no higher commendation can be bestowed on any other grace: but there is abundant scope yet left for shewing,

  II.      The superior excellence of charity—

Of the three graces, the Apostle expressly asserts, that “the greatest is charity.” And its superiority will be found,

  1.      In its nature—

[Faith and hope, how excellent soever they be, derive all their value from the objects on which they terminate. If they had respect only to human testimony, and temporal objects, they would be of little worth: it is their connexion with God and with eternity, that so elevates them in the scale of Christian graces. But charity has an essential goodness in itself, irrespective of any objects toward whom it may be exercised. If we could suppose that the whole human race both in heaven and earth were swept away, so that we could never find a being towards whom the grace of charity could be exercised, still would the disposition itself be good. As God himself would have been good, even though no creature had ever existed towards whom his goodness should be displayed; so would the grace of charity be good, though there never should be found any scope for its exercise. It is the image of God upon the soul. God himself has no higher character than love: and, if in this character we resemble him, we have the highest excellence of which our nature is capable.

Only let us consider what the existence of charity in the soul supposes. It supposes the subjugation of all the evils that are opposed to love; as pride, envy, hatred, wrath, selfishness; and the presence of all the virtues which were in Christ Jesus. They were all comprehended in this single word, love; and consequently, the existence of this grace in the soul most assimilates us to Christ, “in whom was no sin, and in whom dwelt all the fulness of the Godhead bodily.”

Nor should it be overlooked, that the production of love in the soul was the end for which all God’s other mercies were vouchsafed: for that even faith and hope were given; nor have they any value, any farther than they are conducive to this end: and consequently love, for which alone they are given, must be greater than they; just as health, for which alone medicine is given, is better than medicine, which is valuable only as it is subservient to the preservation, or re-establishment, of health. The end must of necessity be greater than the means.]

  2.      In its duration—

[Faith and hope must soon cease; the one terminating in sight, and the other being consummated in fruition. But not so the grace of love: that will endure to all eternity; the exercise of it being the one employment and blessedness of heaven. The other graces which have been instrumental to the formation of this, will be no longer wanted, when this is perfected in the soul: they will therefore be dismissed, as having no longer any scope for exercise.

But when the scaffolding is removed, the building will appear in all its glory, the most wonderful monument of the power and grace of Christ. Then indeed will Christ “be glorified in his saints, and admired in all them that believe;” for every one of them will then “be fully like him, when they shall see him as he is.”

Thus, how excellent soever the graces of faith and hope may be, that of charity far excels them both: for those will find no place in heaven; but this will remain an everlasting source of blessedness to man, and an eternal theme of honour to our God.]

  Seeing, however, that during this present life “these three remain,” and are to be cultivated with incessant care, we will close the subject with some DIRECTIONS for the exercise of them:

  1.      Keep them ever united in your hearts—

[No one of them can be dispensed with: if one be wanting, we must perish. We must indeed keep each of them in its place, and assign to each its proper office. We must not think that faith can save us, if it do not “work by love;” or that hope can benefit us, if it do not “purify us as Christ is pure;” or that love can supersede the necessity of faith in the work of our justification before God. We can be justified by faith only: but by love we must prove the truth of our faith. We must not imagine, that, because love is greater than faith, we are therefore to be saved by love. The eye is more excellent than the ear; but it cannot on that account perform the office of the ear, nor supersede the necessity of hearing, in order to the perfection of our present state: faith, hope, and love, have all their distinct offices, and must all be exercised for their respective ends;—faith, to justify our souls; hope, to keep us steadfast in our spiritual course; and love, to form our meetness for the heavenly inheritance. Let all then be sought, and all be exercised, that God may be glorified in all.]

  2.      Let them all be held fast, whatever trials you may have to encounter in the exercise of them—

[No one of them can be maintained without much difficulty. Your great adversary will assault them all in their turn. In Adam he succeeded to destroy them all: and he would succeed to root them out of our hearts also, if the Lord Jesus did not secure, by his continual intercession, the establishment of them in our souls. Not that they can be maintained without strenuous and unintermitted exertions on our part. We must “watch and pray that we enter not into temptation:” and when temptation comes, we must “not stagger at the promises through unbelief, but be strong in faith, giving glory to God.” We must also “hold fast the rejoicing of our hope firm unto the end.” Under the influence of love too, we must “let patience have its perfect work, that we may be perfect and entire, lacking nothing.” Thus shall we “grow up into Christ as our living Head;” thus shall we attain “the full measure of the stature” which he has ordained for us; and thus shall we be fitted for those regions of love, where we shall completely resemble Christ, and participate, with all the myriads of his redeemed, the glory and felicity of the God of love.]

MDCCCCLXXXIX

CHRIST A DYING AND A RISEN SAVIOUR

  1 Cor. 15:1, 2.

Moreover, brethren, I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

SCARCELY had the good seed of the Gospel been sown in the world, before Satan, by his agents, scattered tares, which in the earlier stages of their growth could not easily be distinguished from them, and from which the field will never be wholly freed until the harvest. The resurrection itself, that most fundamental doctrine of Christianity, on which every other doctrine rests, was denied by many. A Sadducean spirit of infidelity was imported into the Church from among the Jewish converts, as a vain philosophy was from among the Gentiles; and both concurred to bring into doubt the resurrection from the dead;—the one denying that it ever could take place, and the other asserting that it was only a mystical change which had taken place already: and between them both “the faith of many was overthrown.” St. Paul therefore, in the close of this epistle, set himself to counteract these errors, and to establish, for the benefit of the Church in all future ages, the truth which he had invariably maintained. He first shews that Christ had risen; and from thence he proceeds to prove that we also shall rise in like manner. But it is with the former position alone that we are concerned at present, that alone being referred to in the words before us; from which we shall be led to shew you,

  I.      What was the Gospel which Paul preached—

This is told us more fully in the words following our text.

The Apostle preached, that Christ had both died and risen according to the Scriptures—

[The Scriptures of the Old Testament had invariably asserted that Christ should suffer, and that he should rise again on the third day. Both these things were in some degree intimated in the first promise, that “the seed of the woman should bruise the serpent’s head;” but they were more plainly revealed in the institutions of the Mosaic law, especially in the ordinance of the two birds; the one of which was killed, and the other, when dipped in the blood of the one that had been killed, being suffered to fly away: as also in the appointment of the scape-goat, which carried into the wilderness all the sins which had been previously expiated by the blood of another goat that had been slain. Both the one and the other had also been subjects of prophecy; his death being foretold in all its minutest circumstances — — — and his resurrection being fixed to a precise time after it, even the third day, before any change towards corruption should have taken place upon his body.

What the Scriptures had thus plainly foretold, was in due time accomplished. The death of Christ was known to the whole Jewish nation, thousands of whom were spectators of it: nor was his resurrection less clearly ascertained; as even the falsehood invented to conceal it fully attests. The variety of occasions on which our Lord appeared to his Disciples after his resurrection, once to above five hundred brethren at once, left no possibility of doubt respecting it: and to testify of this was the great work committed, in the first instance to the the twelve Apostles, and afterwards to the Apostle Paul, to whom Jesus appeared in a vision, on purpose that he might be, in that respect, on a par with all the other Apostles.]

This he calls the Gospel—

[This, in truth, is the Gospel: and it comprehends all that is necessary for us to know. That “Christ died for our sins, and rose again for our justification,” is the sum and substance of that mystery, which God from all eternity devised for the redemption of fallen man, and which is unfolded to us in the writings of the New Testament. We may expatiate upon the various parts of this mystery, so as to exhibit them more clearly and fully to your view; but we can never add to it: to attempt to add any thing to it, were to destroy it utterly. There is no redemption but through the death of Christ; no salvation, but through his renovated life — — —]

St. Paul having stated what the Gospel is, proceeds to shew—

  II.      In what manner it should be regarded by us—

The Corinthians “had received it into their hearts.” and were at that time “standing in it;” and this shews us what we also must do—

  1.      We must “receive it” into our hearts by faith—

[We must “receive it” as true. There must be no doubt in our minds respecting it. We must have no more doubt of Christ expiating our guilt by his death, or of his

rising to carry on in heaven the work he began on earth, than of our own existence. We must be thoroughly established in these great and fundamental truths. To question either the one or the other of them in any degree, were little better than to renounce Christianity altogether.

We must receive it also as suitable, yea, as exactly suited to our necessities. We must feel that we need precisely such an atonement as he offered for us; and that we also need a living Saviour, who shall make continual intercession for us with the Father, and communicate to us, out of his own inexhaustible fulness, all those supplies of grace and strength as our necessities require. It is this view of the correspondence between the offices of Christ and our necessities, and a consequent affiance in him for the supply of our wants, that constitutes the very essence of saving faith.

We must receive it also as sufficient for us. This great mystery of godliness is absolutely perfect. Nothing can be added to it. And of this we should be fully convinced. We should see that there is in his death a sufficient “propitiation for the sins of the whole world:” and that there is in him such a fulness of all spiritual gifts, that “he is able to save to the uttermost all who come unto God by him.”

In this way is his Gospel to be received, and thus it is that “with the heart man believeth unto righteousness.”]

  2.      We must “stand fast in it” even to the end—

[Nothing must be suffered to turn us away from this faith. We must brave all persecutions, and rather lay down our life than deny the Saviour in any manner. “It is he only who will lose his life for Christ’s sake, that shall find it unto life eternal.” Nor must we yield to the influence of temptations of any kind, so as to be drawn aside by them. “The lust of the flesh, the lust of the eye, and the pride of life,” if enjoyed in ever so great a degree, will but ill repay us for the loss which we shall sustain by suffering them to choke the good seed of Gospel truth: for “if any man draw back, my soul,” says God, “shall have no pleasure in him.” Neither must Satan, that subtle adversary, prevail against us by his devices. In ten thousand ways will he endeavour to “turn us from the simplicity that is in Christ:” but with “the sword of the Spirit, and the shield of faith” we must resist him till we are crowned with victory, and see him “bruised under our feet.” We shall then, and then only, “be partakers of Christ, if we hold fast the beginning of our confidence firm unto the end.”]

In the Corinthians themselves we see,

  III.      The benefits that will accrue to those who duly receive it—

St. Paul says of them, that “they were saved by it:” and this benefit we confidently assure to all who embrace the Gospel with their whole hearts.

  1.      They shall be brought into a state of acceptance with God—

[When our Lord gave his Disciples their commission to preach his Gospel, he expressly authorized them to declare, that “all who believed it should be saved.” And in all the book of God there is not to be found so much as one single word against a penitent believer. “All who believe,” says St. Paul, “are justified from all things:” even sins of a crimson dye are so washed as to be made “white as snow.”]

  2.      They shall have the earnest and foretaste of the heavenly glory—

[There is no limit to the blessings promised to the true believer. The Spirit of God shall be poured out upon him, to reveal all the Father’s love, and all the glory of Christ, to the soul. “He will glorify Christ, and take of the things that are his, and shew them unto us.” He will be in us “a Spirit of adoption, enabling us to cry, Abba, Father:” He “will witness to our spirits that we are the children of God:” He will give us “an earnest of our eternal inheritance,” and “seal us unto the day of complete redemption.”]

  3.      They shall be brought in safety to the full possession of their everlasting inheritance—

[It is here supposed that they “stand fast in the faith;” for if they “make shipwreck of the faith,” they cannot hope for the blessings which are promised to those only who “endure unto the end.” Hence is that caution given in our text; “Ye are saved, if ye keep in memory (and hold fast to the end) what I have preached unto you, unless ye have believed in vain.” If our faith be only a dead faith, it will be in vain: for in this sense even “the devils believe and tremble.” But, if our faith be living and lively, we need not fear. That never shall be exercised in vain. That shall overcome every thing that is opposed to it, and shall remove all the mountains that oppose our spiritual progress. Only live truly by faith on the Son of God as having loved you and given himself for you, and God pledges himself that “none shall ever pluck you out of his hands,” and that “you shall never perish, but shall have everlasting life.” By the exercise of this “faith you shall be kept by the power of God to a full and everlasting salvation;” for the Gospel still is, no less than in the Apostolic age, “the power of God unto salvation to every one that believeth.”]

We would IMPROVE this subject,

  1.      In a way of inquiry—

[Have you received this Gospel as you ought? We ask not whether you have a mere notional and speculative belief of it; for that is common to all who bear the Christian name: but have you such a faith in Christ as enables you to rejoice in all that he has done, and is yet doing, for you? Do you glory in him, and renounce every other ground of hope, and “cleave to him with full purpose of heart?” Do not deceive yourselves in relation to these things; for no faith is saving but that which brings you daily to the foot of his cross, and causes you to receive daily out of his fulness all the blessings which you stand in need of.]

  2.      In a way of caution—

[Those who are fettered by human systems pass over such cautions as are given in our text: but we dare not act thus. We are persuaded that cautions against apostasy are as necessary in their place as promises of perseverance. Attend then to the caution about “holding fast” what has been preached to you. Innumerable are the cautions given us in the Scriptures upon this head: and it is by a salutary fear of apostasy that God will keep us. “Beware then lest, being led away with the error of the wicked, ye fall from your own steadfastnessh.” Know where your strength is, even in your risen and exalted Saviour; and live altogether by faith in him, “holding fast your confidence, and the rejoicing of your hope firm unto the end.”]

  3.      In a way of encouragement—

[Cleave thus unto the Lord Jesus Christ, and “ye shall be saved.” However numerous or powerful your enemies may be, they shall not prevail against you: for “greater is he that is in you, than he that is in the world.” If indeed Christ be not able to keep you, then you may well give way to fears: but, if his death be a sufficient atonement for the sins of the whole world, and all power in heaven and in earth be committed to him for the use of his Church and people, then you may dismiss all fear: for, though only a worm in yourselves, you shall “thresh the mountains.” Be strong then, ye fearful and faint-hearted: for “he will not break the bruised reed, nor quench the smoking flax, but will bring forth judgment unto victory.” He has said that “of those who have been given him he will lose none;” and he is faithful who hath promised. “Fear not; only believe: and according to your faith it shall be unto you.”]

MDCCCCXC

ALL OF GRACE

             1 Cor. 15:10.

By the grace of God I am what I am.

EVERY one, however exalted, may find points of comparison in which he is inferior to others; and, instead of envying the superiority of others in those respects, it becomes him contentedly to acquiesce in the Divine appointments, and thankfully to adore God for whatever blessings he enjoys.

St. Paul, in descanting upon the resurrection of our Lord, has occasion to mention the different manifestations of himself which Christ had vouchsafed to his Apostles after he had risen from the dead. And in these respects, as well as in the advantages which the other Apostles had enjoyed from the instructions and example of their Divine Master, during the whole period of his ministry on earth, he acknowledged his inferiority to them: for though at a subsequent period Christ had honoured him also with an immediate sight of his person, he considered himself as far less honoured by this than the other Apostles had been; and, having been himself a persecutor, whilst they were the faithful servants of their Lord, he regarded himself as no better than an abortion in comparison of the children. But still he was not without many grounds of thankfulness, which he was most ready to acknowledge: “I am not worthy to be called an Apostle,” says he; “but by the grace of God I am what I am.”

This declaration of his we propose to consider in a two-fold point of view:

  I.      As a speculative truth—

  1.      This assertion was true in the Apostle’s case—

[View him in his first conversion, and there can be no doubt but that the mercy vouchsafed to him was all of grace. He was a bitter persecutor of the Church of Christ. He was a volunteer in this bloody service: and, of his own accord, sought from the Jewish Sanhedrim a commission to search out, even in a foreign country, all who professed the Christian faith, and to bring them indiscriminately, whether men or women, bound to Jerusalem. In this very employment he was actually engaged, and was come near to the very city where he hoped to seize the victims of his cruel bigotry, when the Lord Jesus Christ arrested him in his mad career, and by his special grace converted him to the faith which he was labouring to destroy. It is further observable, that he alone of all the party heard distinctly the voice that spake to him, though they beheld the light which shined with preternatural splendour round about themb: and he alone of all the party, as far as we know, was converted unto God. What was there in his spirit and conduct that merited such a merciful distinction? Or to what can we refer this mercy but to the free and sovereign grace of God? Here we are compelled to acknowledge an election altogether of grace: and in this interpretation of the event we are fully justified by the assertion of St. Paul, who traces it to a determination of the Deity long previous to the period when it took place, even to a fore-ordained “separation of him from his mother’s womb.”

Through the whole of his subsequent life the mercies vouchsafed to him must be traced to the same source. All his eminent attainments, and all his super-abundant labours, were fruits of the same electing love, and the same effectual grace. This he confessed to the latest hour of his life: he declared, that “in him, that is, in his flesh, dwelt no good thing;” and that his sufficiency even for so much as a good thought was altogether of God alonee. And in reference to this truth he displayed in the passage before us a peculiar jealousy: for being, in vindication of himself, constrained to say, that he had laboured more abundantly than any other of the Apostles, he adds with holy jealousy for the honour of his God, “yet not I;” “yet, not I, but the grace of God that was with me.”

Thus, to say the least, respecting the Apostle Paul the assertion in our text was true, “By the grace of God he was what he was.” But,]

  2.      It is true with respect to us also—

[What is the state of every man previous to his conversion? Are we not all “dead in trespasses and sins?” Have we not a “carnal mind that is enmity against God?” Do we not “walk according to the course of this world, fulfilling the desires of the flesh and of the mind?” and are we not all “children of wrath, even as others?” What then is there in us that can operate as a motive with God to bestow his grace upon us rather than upon others? It is clear enough, that the same word which operates effectually on some to the conversion of their souls, produces on others no other effect than that of exciting greater hostility against the Gospel. To what can this be ascribed but to the sovereign grace of God, whose gifts are his own, and who divideth to every man severally as he will? It is also plain, that many under less advantageous circumstances are turned from the power of Satan unto God, whilst others, with far greater advantages, are left still in bondage to sin and Satan: And what other account can be given of this, than that which our Lord himself supplies, “Even so, Father, for so it seemeth good in thy sight?”

During the whole remainder of our lives it is the same grace which operates even to the end. Demas apostatizes; and Luke perseveres: Peter repents; and Judas commits suicide: Blessed Saviour, who would not prove chaff, if thou didst leave him to be sifted by his great adversary? and whose faith would not fail, if thou didst not intercede for him in the hour of trial? If any one of us be kept unto salvation, it is by thy power and grace alonel: thou, who hast been “the Author of our faith, must also be the Finisher:” and, when the head-stone of thy spiritual temple shall be brought forth, we must cry, “Grace, grace unto itn.”

Thus in our own case, as well as in the Apostle’s, the glory of all that is good must be given to God alone; who “hath loved us with an everlasting love, and therefore with loving-kindness hath he drawn us.”]

But from the speculative view of the Apostle’s assertion, let us proceed to notice it,

  II.      As a practical acknowledgment—

Speculation is of no further value than as it leads to practical results. But the forementioned truth is discarded by many under the idea of its being replete with injury to the souls of men. In its source, it is supposed to spring from pride; and in its tendency to lead to a total disregard of all moral virtue. Let us then inquire into,

  1.      Its source—

[Does it indeed proceed from pride? Those who cannot endure the thought of God’s sovereignty, will affirm confidently that it does: and in reference to all who maintain the doctrine of election, they will exclaim, “These men fancy themselves the special favourites of heaven.” But let me ask, Who are the proud? they who acknowledge themselves to be only as parts of one vast mass of clay, of which the potter, agreeably to his own sovereign will, and for the praise of the glory of his own grace, has taken a part, to form of it a vessel of honour for his own use; or those who assert that they were selected because they were of a finer quality than the mass that was left behind? Who are the proud? they who say with the Apostle, “By the grace of God I am what I am;” or those who say, “By my own strength, and on account of my own superior goodness, I am what I am?” Who, I say, are the proud? they who accept heaven solely as the free gift of God in Christ Jesus; or they who expect to purchase it at a price which they themselves shall pay? The belief of the doctrines of predestination and election is not founded in pride, but in humility, and in a deep conviction that we are nothing, and have nothing, and can do nothing, but what of itself deserves God’s wrath and indignation. It is the denial of these doctrines that proceeds from pride; because it argues a conceit that we have something originally, and of ourselves, which merits the distinction that we hope for in a future world, and to which our ultimate salvation must, in part at least, if not altogether, be ascribed. Will any man say that Paul was actuated by pride, when he said, “Whom God did predestinate, them he also called, and justified, and glorified?” — — — No man ever had a higher sense of the dignity conferred upon him, than Paul had: nor had ever man a deeper sense of his own unworthiness: “I am less than the least of all saints:” “I am nothing.” And the more deeply we feel our unworthiness, the more cordially shall we acquiesce in his humiliating statements of the freeness and sovereignty of divine grace.]

  2.      Its tendency—

[A belief of these doctrines, it is supposed, will produce a laxness in morals. But was the Apostle regardless of morality? or is a deeper sense of obligation to God likely to produce in any mind a less disposition to fulfil his will? Surely its proper tendency is the very reverse of this, even to foster in us every holy disposition towards both God and man.

Towards God—a sense of our entire dependence on his sovereign will, and of our obligation to his sovereign grace, will excite a feeling of gratitude, such as Paul speaks of, when he says, “The love of Christ constraineth me.” “What shall I render to the Lord for all his benefits?” is the question which every one will ask, when once he sees, that “not according to any works of righteousness which we have done, but of his own mercy God has saved us.” If once we have a good hope, that we are of “the chosen generation, and of God’s peculiar people,” we shall exert ourselves to “shew forth in every possible way the praises of him who hath called us out of darkness into his marvellous light.”

Towards man also will these sentiments operate in the most favourable way that can be imagined. A sense of God’s electing love will fill us with compassion towards those who are ignorant and out of the way. We shall not, like the proud Pharisee, despise others, but pity them; we shall not say, “Stand off, I am holier than thou;” but shall bear in mind, who it is that has made us to differ even from the most abandoned of mankind. And, if a brother fall, we shall not exult over him, but shall endeavour rather to restore him in meekness, considering ourselves, lest we also be temptedx.

We will readily grant that there are many truly pious, and even eminent, Christians, who do not embrace systematically, and in profession, the doctrines of predestination and election: but no pious man will ever arrogate merit to himself, or make himself the first moving cause of his own salvation. There is not a saint either in heaven or earth who will not cordially and from his inmost soul confess, “By the grace of God I am what I am.” And, if only the whole glory of our salvation be given to God alone, we are not anxious to press the matter farther, or to insist on terms which they are not willing to admit: if only from their souls they unite in the practical acknowledgment of our text, we will be content to leave the speculative points deduced from it to the judgment of the great day.]

Before we close the subject, we will yet farther notice what it contains—

  1.      For our instruction—

[The Apostle ascribed his privileges and attainments to the grace of God: “By the grace of God I am what I am.” What then must they do who are yet afar off from God, and have no part with the Apostle either in his privileges or attainments? Let them seek grace from God: let them not trust in their own goodness or strength, but look simply to the Lord Jesus Christ, through whom “they may both obtain mercy, and find grace to help them in the time of need.” If only they will renounce all dependence on themselves, they shall receive from the God of all grace a sufficiency for all their wants.]

  2.      For our encouragement—

[Who is it that utters the acknowledgment in our text? What, Saul? Saul the blasphemer; Saul the persecutor? Yes, it is even so. But tell us, Paul, what thou didst to obtain this grace? Didst thou not earn it? No. Didst thou not merit it? No. Didst thou not even seek it? No. And yet it was given thee? Yes, when I was in the very act of fighting against God with all my might. Then who shall despair? Who shall say, The grace of God can never reach me; or, if given, can never operate effectually in me? Verily, no man on this side the grave has any reason to despair. Hear what the Apostle says: he tells us that God’s particular design in so converting him was, to keep all others from despair; and to make him a pattern and example of his long-suffering to all future generations. Hear this, ye who are ready to entertain desponding fears; and know assuredly, that God’s grace is his own; that he may give it to whomsoever he will; and that there is not a creature in the universe for whom it shall not be effectual, if he will but seek it in sincerity and truth.]

MDCCCCXCI

THE NECESSITY OF CHRIST’S RESURRECTION

  1 Cor. 15:17, 18.

If Christ be not raised, your faith is vain; ye are yet in your sins: then they also which are fallen asleep in Christ are perished.

THE wisest among the heathen philosophers could not speak with any certainty respecting the future existence of the soul: they could only form conjectures respecting it; so little could unassisted reason do towards the ascertaining of this most important point. As for the resurrection of the body, they deemed it ridiculous and absurd; and considered it as impossible that atoms, so widely dispersed and so variously combined, should ever be reduced to their original form. The Gospel, however, has brought life and immortality to light; and assured us, not only that every soul shall exist in a future world, but that the bodies of men also shall rise out of their graves, and be re-united each to that very soul that once inhabited it. Nevertheless, some, who made a profession of Christianity, were still blinded by the prejudices which they had formerly imbibed. Hence they explained the doctrine of the resurrection in a figurative manner; and said, that it was passed already. The Apostle, therefore, set himself to counteract this dangerous delusion, by proving that there should indeed be a resurrection of the body This he proved from what was fully believed among them, the resurrection of Christ: he shewed, that, if Christ was actually risen, there could be no reason why we should not rise in like manner; but that, on the contrary, his resurrection was a pattern and an earnest of ours. In order to give additional weight to this argument, he proves incontestibly that Christ himself had risen; he proves it, I say, by an appeal to numberless living witnesses who had seen him: and then he sets before them three most tremendous consequences which would follow, on a supposition that he was not risen: “If Christ be not raised, your faith is vain; ye are yet in your sins; then they also that are fallen asleep in Christ are perished.” This argument of the Apostle’s being of the greatest importance, we will endeavour,

  I.      To confirm;

  II.      To improve it.

  I.      To confirm his argument—It consists of three parts, which he mentions as consequences that will follow from a denial of Christ’s resurrection—

  1.      If Christ be not risen, our faith is vain—

The Christian, as long as he is in the world, is called to the exercise of faith: he walks by faith, and not by sight: he lives upon a Saviour whom he has never seen with his bodily eyes, and receives a supply of every want out of his fulness. By faith we view Jesus as a surety: we consider him as having discharged our debt: this is the ground on which we hope that our sins shall never be put to our account. We believe what the Scripture says, that “it was exacted of him and he was made answerable;” and that his death was a sufficient compensation for the debt which we had incurred. But what proof have we that he has paid the debt, if he be not risen? We may suppose that he undertook to pay it; and that he laid down his life in order to pay it; but this will by no means prove that he has fully satisfied the demands of law and justice. If a man that has become our surety remain in prison, it is a sign that he has not made good the payment which he had taken upon himself; but if he be set free, we then conclude that the creditors have been satisfied. So, if Christ had yet been confined in the prison of the grave, we might have concluded that the debt was yet unpaid; and consequently, our faith in him as our surety would have been vain and delusive: for, notwithstanding all which Jesus might have done for us, there would yet have remained some part of the debt to be discharged by us, and we must therefore have despaired of ever obtaining happiness in the eternal world.

Again: By faith we view Jesus as an Advocate. We are still offending daily in many things; so that, notwithstanding we have been reconciled to God, we should soon provoke him to withdraw his mercy from us, and to shut up his loving-kindness in displeasure. But the Scripture says, that, “if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” By faith, we look to him to intercede for us; to plead our cause; and to maintain our peace with God. But what ground have we for such a hope if Christ be not risen? Instead of being in heaven to plead our cause, he still lies in the bowels of the earth: instead of living to promote our interests, he is no better than a senseless and inanimate corpse. How vain therefore must be our expectations, when we indulge the thought of his prevailing intercessions! We are but buoying up ourselves with groundless hopes, and weaving a web which shall soon be swept away by the besom of destruction.

Once more:—By faith we view Jesus as a Head of all vital influences. The Scripture speaks of him as the vine, and us as the branches; and represents him as “Head over all things to the Church.” We look therefore to him that we may receive out of his fulness: we expect grace and peace from him to be communicated to us in the hour of need: we consider ourselves as withered branches, when separated from him, and as no longer having a capacity to bring forth any fruit than while we are united to him, and derive sap and nourishment from him. But what a delusion must this be, if Christ be not risen! If he be not risen, he is still dead: and how can that which is destitute of life impart life to us? What can we possibly receive from him if he be still imprisoned in the grave? We see, then, that whether we regard him as our Surety, our Advocate, or our Head, our faith is vain if he be not risen; yea, we are left under the most deplorable error and delusion that ever engrossed the mind of man.

The next consequence that would follow upon a denial of Christ’s resurrection would be, that we should be yet in our sins.

It is the believer’s privilege to be free from sin, and to stand in the presence of God without spot or blemish. But this removal of his sins depends upon various circumstances, which are grounded upon the resurrrection of Christ.

In the first place, the removal of our sins depends on the truth of our Lord’s mission: and the truth of his mission stands or falls with his resurrection. Our Lord constantly spoke of his resurrection on the third day as the grand proof which should be given of his Divine mission. Whether he spoke to friends or enemies, still this he proposed as the test whereby to try the truth of all he said; insomuch that his enemies were peculiarly solicitous to prevent, if possible, the accomplishment of these predictions; knowing that, if they should be fulfilled, the authority of his mission would be fully established. Now let us suppose for a moment that Christ had not risen, what must we have concluded? Surely, that he was an impostor; that he had deceived his followers by specious pretences; and that, so far from being able to remove our guilt, he perished under the weight of his own most accumulated wickedness.

Again: The removal of our sins depends on the acceptance of his sacrifice. He offered himself as a sacrifice to God, in order that he might expiate our offences; and on the acceptance of this, our eternal happiness depends: if God receive it as an offering of a sweet-smelling savour, we may hope he will be propitious to us on account of it; but if he do not declare himself well-pleased with it, we are left altogether without a remedy. Now how shall it be known whether God has accepted it or not? If we are to judge by the circumstances of our Lord’s death, we should rather conclude that the Father took no pleasure in him, since our Lord himself so bitterly complained of the dereliction which he experienced in the very hour of his extremity. We must judge therefore by his resurrection: and that this was to be the test is evident from the sacrifices which were under the law. It was not consistent with the Divine will that the beasts that were sacrificed should be restored to life; but yet this was done in a figure: for one goat was slain to expiate sin by his blood, and another goat was sent away into the wilderness, laden with the iniquities of all the people. So when birds were offered; one was slain, and another was dipped in the blood of that which was slain, and then let loose into the air. These were types of our Saviour, who was first to be slain, and then to be raised from the dead, and ascend into the highest heavens; and if he had not risen, we should have had no proof whatever that his sacrifice was accepted. Yet on the acceptance of this sacrifice the removal of our sins entirely depended; so that if Christ be not risen, we must be yet in our sins.

Once more: The removal of our sins depends on our Lord’s execution of his office. Our Lord undertook the offices of Prophet, Priest, and King; and though he did in part fulfil these offices on earth, yet he fulfilled them only in part; the principal accomplishment of them remained to take place after he should be seated in heaven: he was then, as the great Prophet of the Church, to reveal the will of God more fully, and teach by his Spirit those, who, for want of a divine illumination, could not comprehend the truths he had delivered. As the great High Priest, he was to enter within the vail: it was not sufficient that the high priest offered the sacrifice on the day of atonement; he was also to carry the blood into the holy of holies, to sprinkle it on the mercy-seat, to offer incense, and then to come out and bless the people. So, our Lord was under a necessity of rising again, that he might enter into heaven with his own blood, that he might there present it before the mercy-seat; and that, after offering the incense of his continual intercession, he might, in due time, come forth to bless the people. As a King, also, he had only as yet asserted his kingly office and authority; it was necessary therefore that he should go to the right hand of God, and there sit till all his enemies should be made his footstool. Now, if he did not rise, he cannot execute any of these offices; and yet upon the execution of them depends the removal of our sins: so then, if he be not risen, we are yet in our sins.

We see therefore, that, as the removal of our sins depends on the truth of his mission, the acceptance of his sacrifice, and the execution of his offices; and as all these depend on his resurrection, we must, if he be not risen, be yet in our sins.

A third consequence that would follow from the denial of Christ’s resurrection is, that they also who have fallen asleep in Christ are perished. Death to the believer is only as a sleep; it has lost its sting: and as he commends himself to the Divine protection when he lies down upon his bed, so he commits his departing spirit into his Saviour’s hands, and falls asleep in Christ; and while his body lies mouldering in the dust, his soul is carried by angels into Abraham’s bosom: but if Christ be not risen, all who from the beginning of the world have fallen asleep in Christ have perished: either their souls have been annihilated at their separation from the body; or rather they have become the monuments of God’s wrath and indignation.

For, in the first place, all that have fallen asleep in Christ, have, on a supposition that Christ is not risen, built their hopes on a sandy foundation. They have relied wholly on the merit of Christ’s blood, and expected justification only through his obedience unto death: and, as they have trusted in his righteousness, so have they gloried in his strength; not going forth against any enemy, but in his name, and in reliance upon his grace: nor have they trusted in any thing but in his continual intercession for maintaining their peace with God. In short, they have made Christ their only foundation, on whom they have built all their hopes. Now if Christ be not risen, that foundation has failed them, and consequently all the superstructure must fall to the ground: so that, notwithstanding all their affiance in him, they are perished; yea, though they committed their departing spirits into his hands, they were not saved: for he could not help them; he could not hear their prayer: in trusting to him they trusted only to a broken reed, which now pierces them through with unutterable and everlasting anguish.

Again: If Christ be not risen, they are perished; because, however zealous they were of good works, their works were not sufficient to justify them before God. We cannot indeed conceive more eminent piety than Abraham discovered in leaving his country and sacrificing his own son; or than David manifested in his incessant praises and thanksgivings; or than Stephen shewed when laying down his life for Christ, and praying for his murderers. And yet behold what the text asserts; “they all are perished if Christ be not risen.” The reason is plain: they were transgressors of God’s law; as transgressors, they were subject to the curse and condemnation of the law; nor could any thing less than an infinitely valuable atonement remove that curse. In vain they prayed; in vain they strove; in vain they endeavoured to do the will of God; in vain they laid down their lives for his sake; they were under the curse; and cursed they must be, if Christ did not become their Saviour. But he could not become a Saviour to them if he did not rise; and therefore, if he be not risen, they are all, without exception, perished. They are perished; first, because their foundation failed them; and next, because, that having failed, no hope remained to them from any thing which they themselves could do. It is now plain, I trust, that the consequences which the Apostle states as following a denial of our Lord’s resurrection are true, and that his argument is strictly just. Having therefore confirmed his argument, we proceed,

  II.      To improve it—

It will be to little purpose to know the force of the Apostle’s reasoning, unless we deduce from it those practical inferences which may bring it home to our hearts and consciences.

First, then, We may see from hence how ignorant they are that seek salvation by works!

The generality of mankind are hoping to be saved for something which they have done, or something which they intend to do: indeed even those who have lived in all manner of evil tempers and sensual indulgences are yet often so blind, as to be the most strenuous in contending for the merit of good works, and in crying out against those who speak of salvation by faith. But do these people fancy themselves wiser and better than all the saints of old? Will any one say that Stephen was not an eminently pious man? Was he not chosen out by the people, because he was full of faith and the Holy Ghost? Was he not endued with peculiar gifts, insomuch that his adversaries could not resist the spirit and wisdom with which he spake? Did he not also manifest a peculiar excellence of disposition? Did he not with all fidelity charge the people’s sins upon them? and, when they were in the very act of stoning him, did he not, after the example of our Lord, pray for his murderers? Did he not willingly seal the truth with his blood? Was he not so highly honoured of God that his face was made to shine like the face of an angel? and was he not, even while in the body, favoured with a sight of God, and of Christ, as standing at the right hand of God? Say now, Where shall we find a man that bids more fair to be saved by his works than he? yet was he saved by his works? or could he be saved by his works? No. Notwithstanding all his works, he needed the blood of Christ to cleanse him from sin: he needed Christ, as his Advocate and Strength, his Saviour and his all; and if Christ be not in a capacity to save him, he is perished. Nor have his works availed him any thing more than to lessen in some degree the condemnation he would otherwise have endured. Who then art thou that seekest to be justified by thy works? Art thou as eminent as Stephen? if not, how canst thou hope to be saved, when even he, if he had no better ground of confidence than his own works, must have perished? Or suppose that thou wert as good as he, still thou must meet with the same fate; thou must perish, and that eternally, if thou rely on any thing but a crucified and exalted Saviour. Oh, then, blush at your ignorance, ye proud, self-justifying sinners! See how Satan has blinded your eyes! See how far ye are from the way of salvation! Oh, let me beseech you for Christ’s sake, and for your soul’s sake, to renounce all your self-righteous hopes and endeavours, and to rely on him who alone can save you, and who is able to save you to the uttermost.

Secondly. We may see from hence how miserable is the state of unbelievers!

By unbelievers, we mean, not only those who deliberately reject Christ, but all who do not actually enjoy an interest in him. Now these persons, whatever they may think of themselves, and however they may bless themselves because of the abundance of earthly things which they possess, are in as miserable a state as can well be conceived: for, as they have no interest in Christ, it is eventually the same to them as if he had never risen: only with this difference, that their guilt is much greater by neglecting the Saviour, than it could have been without such an aggravation. What then is their state? precisely that mentioned in the text; “their faith, as far as they have any, is all vain:” even though they assent to all which is spoken concerning Christ, ’tis all in vain: “They are yet in their sins;” all the load of their iniquities lies upon them, and the curse of God hangeth over their devoted head. They will also “perish” whenever they die; there cannot possibly be any admission for them into heaven: perish they must; and remain for ever the monuments of God’s displeasure. And now say, is not this a miserable state? What though a man have a large estate, can that make him happy? What though he have a form of godliness, can that make him happy! No: he must have an interest in Christ, or he will be a poor miserable wretch forever. Oh! my brethren, seek an interest in this risen Saviour: think of him, not only as dying for your offences, but as risen again for your justification: and be assured, that, as you shall be reconciled to God by the death of his Son, so, much more, being reconciled, you shall be saved by his life. Do not conclude too hastily that you have an interest in the Saviour: see whether you are “risen with him through a faith of the operation of God?” and never rest till you can say, “I know in whom I have believed.”

Lastly. We see from hence how happy is the state of true believers! The resurrection of Christ, which is the foundation of all their hopes, is proved beyond a possibility of doubt: the very means taken to conceal it are among the most convincing proofs of its reality. On the very same basis, your hopes are founded: he has said, “Because I live, ye shall live also.” Think then with yourselves, that at this moment, your faith, so far from being in vain, avails for all the purposes for which it is exercised: it secures your interest in Christ as your Surety, Advocate, and Head; and brings in an abundance of all spiritual blessings to your soul. Instead of being in your sins, they are put away from you as far as the east is from the west; nor shall they evermore be remembered against you. God has already said concerning every such soul, as he did concerning Joshua; “Take away the filthy garments from him: behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” Further—When you die, you will not perish with the ungodly world, but will go to take possession of a “kingdom.” You will have a crown of glory on your head, and a golden harp in your hand: you will be seated on your Saviour’s throne; and shall sing his praises for evermore. Happy soul! “what manner of love is this wherewith the Father hath loved thee!” Hail, thou that art highly favoured of the Lord! Rejoice, rejoice, thou servant of the Most High God! Thy Saviour, possessed of all power in heaven and in earth, watches over thee continually: he gives his angels charge over thee: he gives thee every thing that is for thy good: and though perhaps he deals with thee not exactly as thou mightest wish, he is daily preparing thee for glory, and making thee meet for thine inheritance. Oh, then, love and serve this risen Saviour; and set your affections on things above, where Christ sitteth at the right hand of God. Let it be your endeavour to keep your conversation in heaven: and while you are living upon the Saviour’s fulness, oh, strive to live to the glory of his name. Thus will you adorn your holy profession; and when he shall come again to receive you to himself, he will welcome you with these delightful words, “Come, thou blessed of my Father, inherit the kingdom prepared for thee, from the foundation of the world!”

MDCCCCXCII

ADAM A TYPE OF CHRIST

             1 Cor. 15:22.

As in Adam all die, even so in Christ shall all be made alive.

THE fall of man in Adam, and his recovery in Christ, comprehend the whole circle of Divine truth: every part of the revealed will of God is so connected with these two doctrines, that all must stand or fall together. Our death implies the former of them; and our resurrection the latter. Hence St. Paul, proving the doctrine of the resurrection, adverts to our fall in Adam as an acknowledged truth, and draws a parallel between that and our recovery in Christ.

We shall,

  I.      Establish the points mentioned in the text—

Nothing can be more certain than that “in Adam all died”—

[The penalty of eating the forbidden fruit was death, death temporal, spiritual, eternal: and, on the very day that Adam fell, the threatened punishment was inflicted on him, so far, at least, as could consist with God’s purposes towards the world at large: the seeds of death were implanted in his body; a spiritual death seized upon his soul; and everlasting death awaited him, unless divine mercy should interpose to deliver him from it. Nor was this a matter which concerned him alone; it involved both him and all his posterity, insomuch that all the human race fell in him, and became obnoxious to temporal, spiritual, eternal death. The very words of the text prove this; yea, they prove it more strongly than any mere assertion could do; because they state it as an allowed fact; and make it the foundation of a most important comparison. And we see it plainly before our eyes. We see that all in successive generations are swept away by death. And as to spiritual death, who does not see how awfully the whole world is “alienated from the life of God through the ignorance that is in them, and because of the hardness of their hearts?” As to the eternal death, we see it not: but if we believe the word of God, we can have no doubt, but that thousands are descending daily into those dread abodes, where not so much as one ray of hope can ever enter.]

Nor is it less clear that “in Christ shall all be made alive”—

[Christ was sent into the world to repair the ruins of the fall. By his Spirit he “quickens the souls that were dead in trespasses and sins;” and by his obedience unto death he reconciles them to their offended God. This also is as visible as the former. Look around and see whether some be not endued with a new and heavenly life, whereby they are enabled to live wholly unto God — — — It is true, that the death of the body is still inflicted upon all: but this ceases to be a punishment to God’s people, and must rather be considered as a blessing: “To whomsoever it is Christ to live, it is gain to die:” and the body which is consigned for a while to its native dust, shall at last be raised again “in the likeness of Christ’s glorious body,” to participate the blessedness of its kindred soul. All this, I say, is restored to us in and through Christ, who on this very account calls himself “the resurrection and the life.”]

But both these points will be yet further confirmed, while we,

  II.      Shew the correspondence between them—

If it be asked, How did we die in Adam? and, How do we live in Christ? we answer;

  1.      By means of a federal relation to them—

[Neither Adam nor Christ are to be regarded as private individuals, but as the representatives of all mankind. Adam was the covenant head of the whole world: the covenant was made with him for himself and them: had he fulfilled the conditions imposed upon him, there is reason to believe, that the benefits of his obedience would have descended to his latest posterity. For beyond a doubt they are involved in the punishment of his disobedience, and consequently, we may infer that they would have been comprehended in the recompence of his obedience. The death of infants is a decisive evidence, that the sin of Adam is imputed to them; for death is the punishment of sin; and a righteous God will not inflict punishment, where it is not in some way or other merited; therefore they, who have never committed actual sin, and yet are punished, must have guilt imputed to them in some other way, or, in other words, must be chargeable with Adam’s guilt. This is the Apostle’s own statement; and his conclusion is irresistible.

Christ in the same manner was the head and representative of the elect world: what he did and suffered, he did and suffered in our place and stead; “he, who knew no sin, became sin for us, that we, who had no righteousness, might become the righteousness of God in him.” St. Paul himself not only asserts this, but draws at considerable length this very parallel between Adam and Christ, in order to evince, that, so far from being injured by this constitution of things, we hare our loss in Adam far overbalanced by the remedy which God has given us in Christ.]

  2.      By the communication of their nature to us—

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