2 Cor. 7:3.

2 Cor. 7:3.

[The Mosaic dispensation was partly legal, partly evangelical, and partly a national covenant, relating only to the temporal state of the Jewish people. The law of the ten commandments was a re-publication of the law originally written upon the heart of man, by an obedience to which our first parents were to obtain eternal life. The ceremonial observances were appointed to shadow forth the salvation offered to us in the Gospel, and to prepare the minds of the Jews for the Messiah, who should in due time be sent to fulfil all that was required by the moral law, and all that was shadowed forth in the ceremonial. The moral law was not given them in, order that they might seek justification by it; but in order to shew them was impossible for fallen man ever to be justified by it, and that, as transgressors, they must look for salvation solely by faith in the promised Messiah. But of these things they had no idea: they could see nothing in the whole dispensation but a covenant made with them as God’s peculiar people; by an obedience to which, according to the mere letter of it, they supposed that they should obtain all the blessings both of time and eternity. And this is the notion which has been entertained by them in all successive ages even to the present day. Notwithstanding it is impossible for them now, by reason of their dispersion, to obey their ceremonial law, they still suppose that they are to be saved by their own obedience. They have no idea of the atonement that has been offered for them, or of the righteousness that has been wrought out for them, by Christ’s obedience unto death: they cannot raise their minds above a compliance with certain rites (many of them appointed by man only, and substituted in the place of those which were appointed of God), and an external conformity with the mere letter of the moral law: like Paul, in his unconverted state, if they have been kept from any gross violations of their law, they account themselves “blameless;” and if they have transgressed their law in ever so great a degree, they have no conception of any thing but their repentance and reformation to re-instate them in the Divine favour. They will indeed speak of their Messiah whom they expect, and in whom they profess a kind of confidence; but they have no definite idea of what he is to do for them, or in what way he is to recommend them to God. They know nothing of “the law as a ministration of death and of condemnation” nor do they know any thing of “Christ as the end of the law for righteousness to those who believe in him.” In a word, they know nothing of their ceremonial law as completed in him nor of their moral law as shutting them up to him: but they stand fully on their own obedience, interpreting the promises, which related only to their continuance in Canaan, as the ground on which they look for eternal life. Thus, though following after righteousness, and in some instances with considerable zeal, they neither do, nor can, attain to it, because they cleave to the law as the ground of their hopes, and make a stumbling-block of that stone, which is the only foundation on which a sinner can ever stand before God.]

  2.      The true meaning of their prophecies—

[They do not see that chain of prophecy, commencing with the promise of “the Seed of the woman who should bruise the serpent’s head,” and gradually proceeding through all successive ages, with ever increasing clearness and precision, till it terminated in the person of Jesus of Nazareth. In this respect the Jews of later ages are blinder than their forefathers. The Jews previous to the coming of Christ did so far understand the prophecies, that they knew of what tribe the Messiah was to be born, and what was to be the place of his nativity: they knew also, that the various prophecies which were cited by our Lord and his Apostles were cited according to their true import: for we do not find them on any one occasion controverting the application of those passages to the promised Messiah. But Jews of later ages, seeing how demonstrably those passages prove the Messiahship of Jesus, have resorted to other interpretations, in order to weaken the force of the arguments with which they are pressed. Even the fifty-third chapter of Isaiah, which seems to defy the ingenuity of man to pervert it, is explained away by them as not relating to the Messiah. The idea of a suffering Messiah they cannot bear: and they, who are constrained to confess that such an one is indisputably predicted in the prophecies, say that they shall have two Messiahs, one a suffering, and the other a triumphant, Messiah. As for all the prophecies that determined the time for the Messiah’s advent, as to be before the departure of the sceptre from Judah, and during the existence of the second temple, they get over them by saying, that God did indeed intend to send the Messiah at that time; but that he has deferred it these eighteen hundred years, and still defers it, on account of the wickedness of their nation. And the Messiah whom they expect is to be a mere temporal Prince, who shall subdue all their enemies, and make them in a temporal view the head of all nations.

Thus is there an impenetrable veil upon their hearts, as thick as that which was on the hearts of those who crucified the Lord of glory. We are told, that “their rulers at that time, not knowing the voices of the prophets which were read every Sabbath-day, fulfilled them in condemning him:” and the same is true of all the Rabbins at the present day. Even the Apostles themselves, after they had been instructed by their Divine Master for above three years, were still so blinded by the prejudices of their nation, that they could not admit the thought of a suffering Messiah, even when they were told of it by our Lord himself in the plainest terms: yea, even after his resurrection, they still dreamed of only a temporal Messiahf. From them, through the tender mercy of their Lord, this veil was at length removed; but on their unhappy countrymen it still remains, according to the predictions of the Prophet Isaiah, as cited and explained by the Apostle Paul. And it is remarkable that, at particular seasons, the Jews, not excepting children of ten or twelve years of age, at this hour wear veils in their synagogues; a sad emblem of the veil which yet remains upon their hearts!]

But let us turn from this painful subject to observe, that,

  II.      His putting off the veil was designed to shew the manifestations that await them—

When Moses spake with the children of Israel, he put the veil on his face; but when he went in to speak with the Lord he took off the veil. However this, so far as his own feelings were concerned, might mark his humility, it covertly intimated to the Jews, that whilst they should converse only with men, and hearken to nothing but their own superstitions, the veil would remain on their hearts: but, “when once they should turn to the Lord their God,” to converse with him, and to seek instruction from him, “the veil that w s on their hearts should be taken away.” So God promised them by Moses, at the very time that he foretold their present dispersion; and so it shall assuredly be in due season. In this respect their conversion will differ widely from the conversion of the heathen. The heathen, for want of previous instruction, will have their eyes gradually opened: the removal of the veil from their heart will do no more than give them a suitable disposition to receive the great truths of Christianity, which shall be subsequently set before them: but the Jews, being previously acquainted with their own law and with the writings of their prophets, will at once behold them all as centering in the Lord Jesus: their sight will be like that of a man, who, having been long conversant with the different wheels and springs of some complicated machine, (a steam-engine or a watch,) but never having had any notion of their relation to each other, and their harmonious adaptation to one common end, beholds them at once combined, and in full activity: they will have glorious views of the Gospel salvation: they will behold, with an evidence brighter than the meridian sun,

  1.      Its truth and certainty—

[Being already to a certain degree conversant with their types and prophecies, though ignorant as to their true import, they will, as soon as the veil is removed from their hearts, be astonished to see how every particle of them is fulfilled in Christ: and such will be their conviction of his Messiahship, that they can no more doubt of it than Paul did, after the revelation which he received in his way to Damascus. The Scriptures will then appear to them like the impression of a seal on which are engraven ten thousand figures; so clear and manifest will be the correspondence between the shadow and the substance, the type and the antitype. Their views of this will be incomparably clearer than those of Christians in general at this day: “The light of the moon will be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord shall bind up the breath of his people, and heal the stroke of their wound.”]

  2.      Its mysteriousness and sublimity—

[How “great will that mystery of godliness, God manifest in the flesh,” appear to them, when they shall see, that that very Jesus, whom their fathers crucified, was indeed “the Lord of glory,” “Jehovah’s fellow,” “Emmanuel, God with us!” Then they will see, that every part of their ceremonial law was fulfilled and realized in him: that he was the true Temple, “in whom dwelt all the fulness of the Godhead bodily;” the altar, which sanctifieth all our gifts; the sacrifice, that taketh away the sins of the whole world; the priest, that offered that sacrifice, and is gone with his own blood within the vail, and ever liveth there to make intercession for us. Then they will see why God repeatedly gave that particular command to Moses, “See thou make all things according to the pattern shewn to thee in the mount.” Every the minutest point that was revealed to Moses, portrayed something in the character of Christ; so that, if any thing had been omitted, or added, or altered in any respect, the resemblance between the type and antitype would have failed, and God’s work would have been imperfect; the edifice and the model would not have been alike. All the offices of Christ, as Prophet, Priest, and King, together with all that he should do in the execution of them, was there delineated: and, when the completion and concentration of them all shall be made manifest to them, with what wonder and admiration will they exclaim, “O the depths both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!”]

  3.      Its fulness and excellency—

[The contrast between the imperfection of their law and the perfect efficacy of the Gospel will in this respect be to them most delightful: their law was burthensome in the extreme; a yoke which they were not able to bear: but “Christ’s yoke is easy, and his burthen light.” Their observance of the appointed ceremonies brought them no solid peace: the very repetition of the same sacrifices shewed, that their sins were not fully removed: for indeed “it was not possible that the blood of bulls and of goats should take away sin.” Their sacrifices were, in fact, no more than a remembrance of sins yet unforgiven. But the blood of Jesus Christ cleanseth from all sin; “it purges the conscience from dead works to serve the living God.” Thus they will see, that, though “the law made nothing perfect, the bringing in of a better hope does:” “it perfects for ever all them that are sanctified.” Now the vail of the temple (the body of the Lord Jesus) being rent in twain, they will find access into the holiest of all, every one for himself, and be emboldened to “cry, Abba, Father.” Now they will see that they, without exception, are all kings and priests unto God and the Father, and are entitled to “an inheritance that is incorruptible, and undefiled, and never-fading.” O what joy will they experience, when they see the fulness of the provision made for them in Christ Jesus, and the freeness with which it is offered, even “without money and without price!” Truly when they are brought to look on him whom they have pierced, they will mourn and be in bitterness, as one that mourneth for his first-born; and the very instant they believe in him, they will rejoice with joy unspeakable and full of glory.”]

  Here then we may SEE,

  1.      What we should seek for ourselves—

[We must not imagine that there is a veil on the heart of Jews only; for there is one on the heart of Gentiles also, even of every child of man. Yes, we, who call ourselves Christians, are by nature blind as the Jews themselves. The veil that is upon the Mosaic dispensation, is indeed “done away in Christ:” but the veil that is on our hearts is not done away: on the contrary, it is as visible upon us as upon any others of the human race. Look around and see how few are there who with unveiled face behold “the glory of God shining in the face of Jesus Christ!” How few are so affected with a sight of Christ, as to be “changed into the same image from glory to glory by the Spirit of the Lord!” Are there not on every side myriads, who, like the Jews themselves, are looking for acceptance with God by a superstitious observance of ordinances, or, at best, by their own repentance and reformation; and who have no higher views of Christ than as purchasing for them a right and title to be their own saviours? Yes, such is the state of the generality amongst us: and those who glory in the cross of Christ, and walk faithfully in his steps, are at this day “for signs and for wonders,” almost as much as they were in the days of the Prophet Isaiah. In every age, and in every place, they are but “a little flock,” a mere “remnant,” and it is only by the removal of the veil from their hearts that any can become of their happy number. Whatever advantages we may enjoy, it is “not flesh and blood that can reveal Christ unto us, but only our Father that is in heaven.” If we have not “a spirit of wisdom and revelation given us for the enlightening of the eyes of our understanding,” we shall continue in darkness, notwithstanding the true light shineth all around usr. The Lord must open our hearts; or they will continue closed, even to our dying hour. Let us seek then to have the veil removed from our hearts, that the Gospel may not be hid from us. This is a blessing which God has promised to us, yes, to us sinners of the Gentiles: and, if we will turn to him, and seek him with our whole hearts, he will vouchsafe it unto us; and “bring us out of darkness into the marvellous light of his Gospel.”]

  2.      What we should seek in behalf of our Jewish brethren.

[The removal of this veil is all that is wanting on their behalf. But many think it in vain to labour for this end: they seem to imagine that nothing but a miracle can effect so great a work. But why should it be more difficult with them than with others? Are not the Gentiles as blind as ever the Jews can be? Look at the worshippers of Mahomet, of Brahma, and Confucius, and see if they are not as blind and bigoted as the Jews themselves. What were our forefathers, when first the Gospel was preached to them? Were not they as far off from God as the Jews are at this day? Yet see what has been wrought by the Gospel in this happy land. People do not despair of the conversion of the most savage tribes of Africa and America: why then should we despair of seeing “the scales fall from the eyes” of Jews? Is not God as able to graff the Jews on their own stock again, as he was to graff in us? “If we who were cut out of the olive-tree, which is wild by nature, were graffed contrary to nature into a good olive-tree, how much more shall they who are the natural branches be grafted into their own olive-tree?” It is impious to despair; because God himself has engaged to take the veil from them, the very moment they turn unto him. Let us then exhort them to turn to him, and to look to him for that direction which alone can prove effectual. Surely this is not such a hopeless task! We may not perhaps succeed so rapidly as we could wish in the first instance: but did the prophets suspend their labours because Isaiah and Hosea had laboured so long almost in vain? Or did the Apostles decline speaking to the Jews, because their Divine Master had succeeded with so few? Let us do our duty, and leave to God to bless our endeavours as he shall see fit. If we should run in vain, as it respects the Jews, our labours shall at least “be recompensed into our own bosom,” nor shall so much as a cup of cold water given them for the Lord’s sake be forgotten. As for the idea that the time is not yet come; who is authorized to declare that? To whom has the Lord revealed that? A similar objection was made by those who had no mind to incur the expense and trouble of building the second temple: they could build ceiled houses for themselves, but lay out nothing for the Lord: and this is the true secret of all such objections at this day: they are only so many excuses to veil our own want of faith and love. Let us arise and build without delay; and God will be with us. We have never yet tried to take the veil from their hearts: or the exertions that have been made, have been made too much in our own strength. Now there is a way adopted, which, we hope and trust, God will make effectual for the conversion of many; I mean, the giving to them their own Scriptures, together with the New Testament also in their own language, and both of them in other languages which they better understand. This, in concurrence with the other means that are using, will, we hope, be the means of removing the veil from the hearts of many, and of hastening forward the happy day, when the “children of Israel shall return, and seek the Lord their God, and David their king;” and so “all Israel shall be savedz.”

And here let me observe, that to impart to them the light which we ourselves have received, is a duty of the first importance, because it has been committed to us for the express purpose of communicating it to them; God having especially ordained, that “through our mercy (or the mercy vouchsafed to us) they (the unbelieving Jews) should obtain mercy.” Now, what should we say of any person to whom the care of a lighthouse had been committed, if, through his neglect to exhibit the light, the very fleet which he was appointed to preserve should suffer shipwreck, and ten thousand mariners be drowned? would not the whole nation charge him with the guilt of their destruction, yes, and visit him too with condign punishment for his offence? Yet he would be innocent in comparison of us, who have been accessary not to the loss of the bodily life of a few thousands; but to the eternal perdition of millions, in that we have neglected to set before them that light by which alone they could be saved. O let us not blame the Jews for the veil that is upon their hearts, but cast the blame where it is more justly due—on the Christian world, who have used no efforts to rend it from them, and to give them the light of life. And, as our neglect has been of long continuance, let us now exert ourselves with an energy that shall at once evince the depth of our repentance for our neglect of them, and the sincerity of our gratitude for the mercies vouchsafed to us.]

MMXI

CHRIST THE SOUL OF THE ENTIRE SCRIPTURES

             2 Cor. 3:17.

Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

THE Scriptures are not sufficiently viewed as a whole. We are apt to take detached parts only, and to form opinions from them, when we ought rather to regard every part in its connexion with the rest; and so to get a comprehensive view of religion, in all its parts, and in all its bearings. The truth is, that revelation is the same from the beginning, and constitutes one great whole; it is a body having many parts that are visible and tangible: but it is penetrated by a soul, which, though invisible, really pervades every part; and that soul is CHRIST.

The Apostle, in the preceding context, is comparing the Law and the Gospel; which, if disjoined, may be considered, the one as a “mere letter,” a ministration of death; the other, as a Spirit, a “ministration of righteousness and life:” but if they be viewed in their relation to each other, then is the one the shadow, whereof the other is the substance; the body, whereof the other is the soul.

This seems to be the import of the passage which I have just read. The Apostle is speaking of glorious truths veiled under the law; which, though in itself carnal, was full of “life and spiritc.” Now, says he, “the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty;” that is, where the true spiritual import of the Scriptures is understood, and Christ is clearly seen in them, and received into the heart through them, “there is that very liberty” which they were designed to impart.

The words thus explained will give me occasion to take a view of the whole revelation of God:

  I.      In its substance, as an exhibition of Christ—

The Old Testament, comprehending the law and the prophets, is one great body: but Christ is the soul that animates it throughout. He is the substance of,

  1.      The law—

[The moral law may seem to consist only of prohibitions and injunctions; enforced with promises to obedience, and threatenings to disobedience. But it is, in fact, a revelation of Christ, inasmuch as it “shuts us up to Christ, and is a schoolmaster to bring us to him:” for, in reality, every command, whilst it shews us how defective our obedience is, directs us to Christ; who has fulfilled it in its utmost extent, and has thereby wrought out a perfect righteousness for his believing people. This is the account given of it by an inspired Apostle, who says, “Christ is the end of the law for righteousness to every one that believeth.”

The ceremonial law was nothing but a mass of “carnal ordinances,” which had no force or value in themselves; but, as representations of Christ and his perfect work, were of infinite value. In them “the Gospel was preached, precisely the same Gospel as is now preached unto us.” Christ was contained in every part of themg; and was, in fact, the substance of which they were the shadow. This may be seen in all its sacrifices, &c. &c. — — —]

  2.      The prophets—

[These confessedly, with one voice, spoke of Christ: so that, from the first promise of “the seed of the woman to bruise the serpent’s head,” to the last that was uttered respecting “the Sun of Righteousness that should arise with healing in his wings,” all spake of him; all directed to him; and he was the life and soul of all — — —]

To those who thus enter into the full scope of revelation, it will be made known,

  II.      In its effects, as a ministration of liberty—

The whole of it, altogether, is “that truth which will make us free.”

It will impart liberty,

  1.      From all legal obligation—

[As for the ordinances of the ceremonial law, they were all intended to be “abolished,” and are abolishedl. But even the moral law itself, so far as it was a covenant of life and death, is abolished. We are brought under “a better covenant.” a covenant of grace. We therefore hear the curses of the law without any emotion, except of love and gratitude. The thunders of Mount Sinai have no terror for us: “there is no condemnation to us,” because we believe in Christn, and have in him a righteousness full commensurate with its strictest demands. He has borne its curse for us; and left for us nothing but unalloyed and everlasting blessingsp — — —]

  2.      From all legal exertions—

[We no longer abstain from any thing through the fear of hell, nor engage in any thing to purchase heaven. As far as we are animated by the spirit of the Gospel, we can adopt those words of David, “I esteem all thy precepts concerning all things to be right, and I hate every false way:” that is, I view thy ways as so excellent, that I would walk in them though there were no reward annexed to such a line of conduct: and I view sin as so odious, that I would not live in it, though I might do so with impunity. Indeed, were the Christian penetrated with any other spirit than this, he would render all his obedience worthless in the sight of God; who, though he tells us to buy the blessings, of salvation, tells us that we must buy them “without money, and without price.” Any attempt to obtain his favour by our own works will make void his whole Gospel, and infallibly disappoint our hopes: for nothing but perdition awaits such ignorant and ill-advised zealt.]

  3.      From all legal views and dispositions—

[Those who have truly received Christ into their hearts are “not his servants, but his friends;” yea, they are “sons of Godx,” and, with “a spirit of adoption, are enabled to call him, Abba, Father.” They go in and out before him with the liberty of endeared children: for “the Lord Jesus has made them free; and they are free indeed.” Formerly they were, as all men by nature are, in a servile spirit, doing every thing rather by constraint than choice: but now, “having no more the spirit of bondage to fear, they have received the spirit of power, and of love, and of a sound minda;” and, under the influence of this spirit, they “walk at liberty,” and account the service of their God to be perfect freedom.]

  4.      From the power of sin altogether—

[This is the most blessed part of their inheritance. A freedom from “the bondage of corruption is the most glorious part of the liberty of the children of God.” And that this is possessed by them, the whole Scriptures bear witness. Let the sixth chapter of the Epistle to the Romans be read throughout, and this matter will appear in the clearest light. A believer is dead with Christ; and therefore cannot possibly live in sin. The being under the covenant of grace ensures to him a victory over sin of every kind. From the moment that he embraced this better covenant, he was made free from sin (from its dominion); and being “become a servant of God, he has his fruit unto holiness, and the end everlasting lifef.” The whole of this matter is placed, if possible, in a stronger point of view in the eighth chapter of the same epistle; where the Apostle gives precisely the same view of the whole of revelation as we have done, and ascribes to it precisely the same efficacy: “The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, (hath done; that is, he hath) condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” Thus does the whole revelation of God, whether Law or Gospel, when rightly viewed, appear to be, as it is beautifully designated by St. James, “a perfect law of liberty;” and thus it is found to be, by all who embrace it “in spirit and in truth.”]

  In CONCLUSION, let me urge you,

  1.      To enter with all diligence into the true spirit of the Scriptures—

[They are in themselves “a sealed book:” nor can any but the adorable Lamb of God open them to our view. But beg of him to take away the veil from them; and from your hearts also, when you read them. Then will there be found a glory in them, even all the glory of God shining in the face of Jesus Christ. Be not contented with any thing short of this: for this alone will produce those glorious effects which are here ascribed to it.]

  2.      To make a right use of the liberty which they impart to you—

[There are some who profess godliness, and yet would “promise you liberty, whilst they themselves are servants of corruption.” But it is not a liberty in sin that Jesus gives; but a liberty from sin. St. Paul carefully guards us on this head; saying, “Ye, brethren, have been called unto liberty: only use not liberty for an occasion to the fleshn.” Your liberty is, to “run the way of God’s commandments with an enlarged heart.” “Stand last, therefore, in that liberty wherewith Christ hath made you free; and be not entangled again with the yoke of bondage.” Use, I say, your liberty aright for a little while; and soon you shall be as free and happy as the very angels of God around his throne.]

MMXII

THE EXCELLENCY AND EFFICACY OF THE GOSPEL

  2 Cor. 3:18.

But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.

THE Jews, when compared with the heathen world, were highly privileged; but the dispensation under which they lived was in every respect inferior to that of the Gospel. Of this we are fully informed in the chapter before us. The Apostle, in vindicating his own character, incidentally mentions the blessings which the Corinthians had experienced by means of his ministry: hence he takes occasion to set forth the superior excellency of the Gospel above the law. In confirmation of this point, we will shew,

  I.      The excellency of the Gospel—

In the context the law is spoken of as a ministration of condemnation; whereas the Gospel is a ministration of the Spirit and of righteousness. Of the Gospel it may be said,

  1.      It is a revelation of the “glory of the Lord”—

[The law was in some degree a manifestation of the Divine glory; it displayed, however, chiefly the majesty and holiness of the Deity: but the Gospel displays the love and mercy of God; it exhibits all the perfections of God harmonizing and glorified in the work of redemption. Thus it is a revelation of “the glory of God in the face of Jesus Christ.”]

  2.      It manifests this glory to the soul—

[Moses veiled the Divine lustre which shined in his face. This was an intimation to the Jews that they could not comprehend the full scope of the law which he published: but this veil is taken away by Christc. The Gospel reflects Christ’s glory as a mirror reflects the sun — — — We behold that glory “with open, i. e. unveiled face.” This is the common privilege of “all” who believe.]

Nor is it more excellent in its discoveries than in its effects:

  II.      The efficacy of it—

The Apostle ascribes a wonderful efficacy to the Gospel. Experience attests the truth of his declarations. It transforms the soul into the Divine image—

[A view of Jehovah’s glory caused the face of Moses to shine; but a view of Christ’s glory in the Gospel changes our hearts. It renews us after the very image of our Lord and Saviour. It does this in every person who truly beholds it.]

Every fresh discovery which it makes to us of Christ’s glory increases that effect—

[The first exercise of faith in Christ makes a great change, but subsequent views of his glory advance the work of sanctification. In this way is our progress in holiness carried on to perfection.]

This power, however, it derives wholly from “the Spirit of the Lord”—

[The Gospel has not that power in itself. Were its power inherent, it would operate uniformly on all: but its operation is dependent on the will of God. The word is called “the sword of the Spirit.” It is the Spirit’s instrument whereby he subdues souls to the obedience of faith. Every fresh effect produced by it arises from the concurring operation of the Spirit: yet as it is the great instrument whereby the Spirit works, the effects are properly ascribed to it.]

  INFER—

  1.      How great a blessing it is to have the Gospel preached to us—

[Nothing else will produce the effects here ascribed to the Gospel. The terrors of the law may alarm, but will not sanctify the heart; but the mild accents of the Gospel win the soul. A manifestation of Christ’s glory constrains us to obedience. Let all rejoice therefore in hearing the glad tidings. Let all endeavour to experience these glorious effects.]

  2.      Whence it is that many make so small a proficiency in holiness—

[Many truly desire to advance in holiness, but they seek it in dependence on their own strength. Hence they make but a small progress in the divine life. They should rather use the means prescribed in the text. They should be often occupied in surveying the glory of Christ. The discoveries of his glory would do more than all their legal exertions — — — Let every eye therefore be fixed on him, till the effects appear both in our hearts and lives. Our views of him ere long shall be incomparably brighter; then the effects also shall be proportionably increasedf.]

MMXIII

THE CONTEST BETWEEN GOD AND SATAN

  2 Cor. 4:4–6.

The God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

THE office of the ministry, if conscientiously discharged, is the most honourable and useful that a human being can execute: but, if perverted to carnal ends and purposes, it debases a man’s character, and renders him more injurious to society than a raging pestilence. A minister, if he be upright before God, will not seek his own honour or interest, but the salvation of his people: he will be the servant of men for Christ’s sake: he will employ all his time and talents in the line of his own peculiar profession; and will gladly sacrifice, not his reputation only or his interests, but his very life, if need be, in the service of his fellow-creatures: feeling the importance of his work, he will never degrade the pulpit by making it a theatre whereon to display his own abilities; but will commend himself to every

man’s conscience in the sight of God, and exert himself to the utmost to rescue sinners from the jaws of the devouring lion. St. Paul, in the passage before us, labours to impress this thought on our minds. Speaking of the blindness of men, not only under the law, but even under the clearer light of the Gospel, and having ascribed it to the agency of Satan, he affirms, that his one employment as a minister was, to co-operate with God in defeating the purposes of that wicked fiend.—Not content with having declared this sentiment in the verses preceding the text, he interrupts, as it were, the thread of his discourse, to repeat it; intimating thereby, that as he could not repeat it too often, so they who should follow him in the ministerial office could never dwell upon it too much; “We preach not ourselves,” says he, “but Christ Jesus the Lord, and ourselves your servants for Jesus’ sake.”

It is however to the other parts of the text that we wish to draw your attention at this time: they exhibit in a contrasted view,

  I.      The great powers that interest themselves about the souls of men—

Satan is more earnestly occupied respecting us than we are aware of—

[The power here called “the god of this world” is most assuredly the devil. His character is put in direct opposition to that of Jehovah; and therefore, however august the title may appear, it must be understood in reference to him, who has shewn himself from the beginning the great enemy both of God and man. He is called the god of this world, because the whole world lies under his dominion. Not that he is the rightful governor; he is a vile usurper, that has reduced our fallen race under his power, and exercises over them the most despotic sway. Repeatedly is he called by Christ himself, “the prince of this world;” and by the Apostle, “the prince of the power of the air, the spirit that now worketh in the children of disobedience.” It is by blinding their minds that he retains his power, and makes them account that liberty, which is, in fact, the sorest bondage. Is it asked, How does he blind their minds? We answer, He has a multitude of devices, which cannot be discovered without much deep experience, and much divine instruction. He puffs us up with a conceit that we know enough already; and thereby keeps us from seeking information. He stimulates us to the gratification of our corrupt propensities, that we may have neither leisure nor inclination to attend to our spiritual concerns. He fills us with prejudice against the doctrines of the Gospel as erroneous, and against the ministers and people of God as hypocrites or enthusiasts; and thus confirms us in our natural enmity against God himself. Sometimes he represents God as too merciful to punish; and, at other times, as too inexorable to forgive; and thus either lulls us aleep in security, or enervates us by despondency. By these and other wiles too numerous to recount, he keeps men in his snares, and “leads them captive at his will.”]

Jehovah also condescends to interest himself in our behalf—

[The God of heaven is here opposed to the God of this world; and is described by an expression of his omnipotence no less wonderful than the creation of the universe out of nothing; “he commanded the light to shine out of darkness.” While Satan is endeavouring to blind men, Jehovah exerts himself to enlighten their minds. He could indeed effect his purpose in an instant; but he is pleased to make use of means, and to form his new creation in a gradual manner. He sends his ministers to declare his truth, and his Spirit to seal it on our hearts. Thus, by fixing our attention to it, by making us to see its correspondence with our experience and our wants, and, finally, by giving us to taste its sweetness and excellency, he shines into our hearts, and dissipates the darkness wherein we were enveloped.]

The contrasted representation of these great powers exhibits to us also,

  II.      The ends and purposes they are endeavouring to accomplish—

Satan strives as much as possible to hide Christ from our eyes—

[Satan is aware that no one, who has a discovery of Christ’s glory, will ever continue submissive to his government. Let a soul be favoured with a ray from heaven, whereby it shall have a glimpse of the glory of God in the face of Jesus, and it will instantly cast off its allegiance to Satan, and take up arms against him. But, while the veil continues on the heart, and this heavenly light is concealed from the view, the soul will be satisfied with its state, nor ever exert itself in earnest to break the yoke imposed upon it. This therefore it is the great work of Satan to accomplish: he cares not what we know or what we do, if he can but keep us from beholding the Divine image in the face of Jesus. As every thing short of this will be ineffectual for our salvation, so he is willing that we should have every attainment in knowledge or morality, if he can but succeed in this one point. This is the very marrow of the Gospel, if we may so speak; it is that which infuses life into the dry bones: in vain will each kindred bone resume its proper station in the body; in vain will the flesh and sinews be superinduced upon them; the body will be no other than a breathless corpse, till a spirit of life be infused into it: so will the soul, however exactly fashioned as to the outward appearance, be altogether destitute of spiritual life, till Christ be revealed to it, and formed within it. While “the Gospel is hid from the soul, it is, and must be, lost.”]

God, on the other hand, strives to reveal Christ unto us—

[He knows that nothing short of a discovery of Christ will ever save the soul. If we speak with the tongues of men and of angels, if we have faith that can remove mountains, if we give all our goods to feed the poor, and our body to be burned, and have not that view of Christ which fills our souls with love to God and man, it profiteth us nothing. Not even a knowledge of Christ himself will be of any effectual service, if we do not see the Divine perfections united in him and glorified in the redemption which he has wrought out for us. Hence, in every dispensation, whether of providence or of grace, he aims at leading sinners to the perfect knowledge of his Son: nor can he ever look upon them with pleasure and complacency till this be accomplished.]

  This subject will clearly SHEW us,

  1.      The value of our souls—

[Shall two such great powers interest themselves so much about us, and we imagine that our souls are of little worth? Surely that which incessantly occupies their attention must well deserve our incessant care — — —]

  2.      Our state before God—

[Let us not ask ourselves merely whether we be moral or immoral, but whether the scales have ever fallen from our eyes, and the glory of Christ been ever revealed to our souls? We must be made sensible that Satan once blinded us; that through his influence we were in unbelief; that nothing but a light from heaven could dispel this darkness; and that such a revelation of Christ to the soul is the only possible source of life and salvation. Let us inquire whether we have ever felt that conviction, and whether, under the influence of it, we have sought and obtained that divine illumination? This is the criterion by which we must judge ourselves, and by which our state will be determined to all eternity.]

  3.      The constant duty of our lives—

[Though we are not to neglect our earthly calling, we must seek above all to “grow in grace and in the knowledge of Jesus Christ:” even after we have been enlightened, we need be careful lest Satan blind us again and again. We should seek continually the illumination of God’s Spirit, and, by increasing views of Christ’s glory, to be changed into his image from glory to glory by the Spirit of the Lordd.]

MMXIV

MINISTERS, THE BEARERS OF A RICH TREASURE

             2 Cor. 4:7.

We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

ST. PAUL was occasionally constrained to vindicate his own character against the accusations of his enemies. He was averse to it; and, when so doing, accounted himself “speaking as a fool.” But, when-soever he boasted, his endeavour was to magnify, not himself but his office. As for himself, no terms were too humiliating for him to use, whether he spake of his former life, or of his present exertions in the cause of his divine Master. The passage before us well illustrates his views in both respects. The Gospel which he ministered was, in his estimation, “a treasure:” but he himself, and all his colleagues, were no better than “earthen vessels;” worthless in themselves, and only useful as imparting unto men “the riches which they contained.”

The passage before us will lead me to notice,

  I.      The true character of the Gospel—

It is here called “a treasure:” and well it deserves the name.

In itself, it is utterly invaluable—

[If considered as the product of Divine wisdom, it infinitely surpasses all that could have been conceived by the brightest intelligences in heaven: and, as an effort of Divine love, it is so stupendous as to be absolutely incomprehensible. In it, all the glory of the Godhead shines, with a splendour never before seen even by the angels around the throne. There is not a perfection of the Deity which is not honoured by it, and magnified far beyond what it could ever have been by any other device, or any other dispensation.]

As dispensed, it marvellously enriches all who receive it—

[To every soul of man that embraces it, is imparted a forgiveness of all sin, a peace that passeth all understanding, a strength that shall triumph over every adversary, and, at the close of this present life, all the glory and felicity of heaven. In comparison of this, the riches of ten thousand worlds were nothing. Possessed of this, a Lazarus were rich; and in the want of it, the greatest monarch in the universe were poor.]

Most unsuited to this, however, appears to be,

  II.      The character of those to whom it is committed—

We should naturally expect, that those who are appointed to dispense this treasure should be taken from the highest order of creation, and from the very first rank amongst them. We should imagine that none but angels and archangels should be counted worthy of so high an honour. But God has judged otherwise; and has committed this treasure to “earthen vessels.”

The Apostles are justly so denominated—

[They were men of low origin, a few poor fishermen. They were exceeding frail in their nature, not one amongst them without some great blemish: for in the hour of their Lord’s extremity, “they all forsook him, and fled.” They were all worthless in themselves, “made of the earth, and earthly:” nor had they any thing in themselves, either to recommend the treasure, or to augment its efficiency. If Paul be thought an exception, on account of his learning and eloquence, he purposely laid aside his eloquence, from a persuasion that the wisdom of words had no other tendency than to make void the cross of Christ.]

And this is the character of God’s most faithful servants at this day—

[It is not from amongst the wise and learned that God, for the most part, selects his most active and efficient instruments. Not that he proscribes learning; but because he is jealous of his own honour, and would “have our faith to stand, not in the wisdom of men, but in the power of God.” He “chooses the weak things of the world to confound the mightyb.” Not that any, however eminent, can claim any higher title than that assigned them in the text: for all are guilty, and need the same mercy which they preach to others; all are weak, and must be upheld by God every moment, lest they fall and perish. And not one amongst them can convert or edify one single soul by any power of his own. However useful any be, they are only like the pitchers which contained the lamps of Gideon — — — it was not the pitchers that in any respect contributed to his success; no, nor yet the light which they contained: it was the power of God accompanying that light, which obtained the victory; and which alone prevails at this day for the subduing of men to the obedience of faith — — —]

Let us now proceed to contemplate,

  III.      The peculiar advantage arising from this dispensation—

There is an “excellency of power” in the Gospel—

[There is nothing under heaven that accomplishes such wonders as this. It comes to men who are dead in trespasses and sins, and by a divine energy brings them forth to life. The prophet’s vision of the dry bones gives a just representation of its effects — — — We see how it wrought on the day of Pentecost, and afterwards throughout all the Roman Empire — — — And the same effects does it produce at this day, wherever it is preached in simplicity, and accompanied with power from on high. There are many living witnesses (not a few, I would hope, in this place) who can attest, that, by means of it, their “eyes have been opened, and their souls been turned from the power of Satan unto God.”]

By the weakness of those who dispense it, the power of God that accompanies it is the more displayed—

[If it were ministered by angels, men would be ready to ascribe its efficacy to the instruments by whom it was dispensed. But, when it was preached by poor fishermen, without learning, without any earthly power to support them, and in direct opposition to all the prejudices and passions of mankind, to what could its wonderful power be ascribed? To nothing, surely, but the mighty operation of the Spirit of God. So, if at this day God made use of none but the great and learned, we should give the honour unto those by whom he wrought, rather than to Him alone. But when he ordains strength, as it were, in the mouths of babes and sucklings, we are constrained to say, that He who works either in us, or by us, is God. By this it is clearly shewn, that “neither he that planteth is any thing, nor he that watereth; but God, that giveth the increase:” it is He that is “all in allg.”]

  We may SEE, then, from hence,

  1.      How we are to preach the Gospel—

[The Gospel was never intended to give to men an opportunity of displaying their own talents, and of getting glory to themselves; no: we are “not to preach ourselves, but Christ Jesus the Lord.” It is a treasure committed to us, that, as God’s almoners, we should dispense it to an ungodly world. We are to think of nothing, but of enriching immortal souls. If we see not this effect, we should account nothing done to any good purpose, even though our names were celebrated over the face of the whole earth. And if we see this seal to our ministry, we should account ourselves truly blessed, though we were considered in no other light than as “the filth of the world, and the off-scouring of all things.” In preparing for our public addresses, we should keep this end in view: in delivering them, too, we should labour with all our might to attain it: and we should consider the enriching of one single soul with the unsearchable riches of Christ, a far more glorious recompence than all the dignities and wealth that could be heaped upon us.]

  2.      How you should hear the Gospel—

[You should lose sight of man altogether, and look only unto God. To “be of Paul, or Apollos, or Cephas,” is a proof of sad carnality; and is the sure way to rob yourselves of God’s blessing. You should consider the public ordinances as God’s appointed means of dispensing wealth to your souls. You should go up to them poor, that you may be enriched; and empty, that you may be filled. As for the particular talents of the preacher, or the peculiarities which attend his ministrations, you should, as far as possible, overlook them; and fix your attention only on the treasure which he unfolds to your view, and presents for your acceptance. You would act thus in reference to a casket of jewels which was set before you: you would not despise them because the casket was plain; nor regard them because it was elegant. The enjoying of the possession is that which would be uppermost in your mind: and so it should be when the treasures of the Gospel are tendered to you. You should not consider the vessel in which they are brought: if it be of gold, your regards should not be fixed on that; nor, if it be “earthen,” should you undervalue the treasure it contains. To be enriched with all spiritual and eternal blessings should be the one object of your pursuit; and for that your mouth should be opened in prayer to God in secret; and your, soul be expanded under the ministration of his word. Above all, be sure to look to God, and not to man; lest you provoke your God to jealousy, and he withhold from your souls his saving benefits.]

MMXV

THE TRIALS OF CHRISTIANS THE MEANS OF MAGNIFYING THEIR LORD

  2 Cor. 4:11.

We which live are alway delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our mortal flesh.

THAT the Lord Jesus Christ, the eternal Son of God, was the Creator of all things, is readily acknowledged: nor will the assertion, that “without him was not any thing made that was made,” be for a moment disputed by any one who believes the Scriptures: but when the same expressions are used in reference to the events of daily occurrence, they gain not the same easy access to our minds: yet it is true in reference to all the works both of providence and grace, that “without him is not any thing done that is done:” all the evil that is done, is done by his permission: and all the good, by his agency. To direct the attention of men to him as the Sovereign Disposer of all events, is the continual aim of the sacred writers, who teach us to regard him as “upholding all things by his own power,” and overruling them for his own glory. One reason for his committing the ministration of his Gospel to a few poor fishermen was, that the enriching of the world with its treasures might not be ascribed to human wisdom, but altogether to the Divine power. For the same reason did he leave these “earthen vessels” to be treated in such a way as almost to preclude a hope of any long continuance of their ministrations: it was, to give the most decisive evidence to the world, that HE reigned on high, and by his almighty power preserved them, till they had finished the work which he had given them to do.

St. Paul, maintaining the authority of his Apostleship against those who disputed it, shews, that, whilst the trials to which he was exposed appeared to render his divine mission questionable, the supports and consolations that were afforded him placed it beyond a doubt; yea, both the afflictions and consolations were sent on purpose that the almighty power and continual agency of the Lord Jesus Christ might be the more conspicuously seen, and more universally acknowledged. Twice is this declared in the short space of two verses; and it is a truth that demands from us the most attentive consideration. But that we may take the subject in the connexion in which it stands, we shall shew,

  I.      What was the state of the first Christians—

Perhaps the Apostle primarily refers to himself and his fellow Apostles—

Their trials were beyond all conception great. Whilst their Divine Master continued upon earth, they were screened from persecution: but when he was removed, they stood in the fore-front of the battle. At the very commencement of their work, they were all imprisoned, and beaten for their Lord’s saked: and from that time they were treated with all imaginable contempt and cruelty. St. Paul, in this very epistle, enumerates such a catalogue of sufferings as would have broken the spirit of any man who was not miraculously strengthened by Divine grace: “He was in labours more abundant than any other Apostle, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews, be five times received nine-and-thirty stripes; (forty being the utmost that the Jewish magistrates were authorized to inflict on any criminal;) thrice was he beaten with rods; once was he stoned; thrice he suffered shipwreck; a night and a day he was (on some piece of a wreck) in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by his own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” Now though he had a greater measure of these trials than others, they were to a very great extent the common lot of all: for it is not of himself only, but of all, that he speaks in another place, saying, “I think that God hath set forth us the Apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place: we are made as the filth of the world, and the off-scouring of all things unto this day.” Every one of them might with truth make the same solemn assertion as St. Paul did, “I protest by my rejoicing, which I have in Christ Jesus my Lord, I die daily.”]

But the whole Church were in fact exposed to the heaviest trials—

[Stephen, being distinguished by his gifts and graces, speedily fell a victim to the people’s rage: and his death was a signal for a general persecution against the whole Church: and so bitter was this persecution, “that the people were scattered abroad through all the regions of Judæa and Samaria, none daring to continue at Jerusalem, except the Apostles.” They had been taught from the beginning to expect this: they had been told, that, “if they would be Christ’s disciples, they must take up their cross daily,” and “forsake all,” and follow him. The saints of former days had been called to suffer like thingsi; and the same path was now prescribed to all the followers of Christ: “they must bear about in their body the dying of the Lord Jesus,” and “through much tribulation must enter into the kingdom of heaven.” By “bearing about in their body the dying of the Lord Jesus,” I understand the being subjected to the same trials as the Lord Jesus Christ himself endured when on earth: and this was, more or less, the appointed portion of all the early Christians: the same description of people who hated him, and persecuted him, hated and persecuted all who resembled him, and all who honoured him: “they had called the Master of the house Beelzebub;” and by the same ignominious name did they designate “those of his household.” In a word, so vehement and universal was the hatred against the very name of Christ, that the mere profession of faith in him was esteemed a sufficient ground for imprisonment and death: so that the prediction of David respecting them was fully verified, “For thy sake we are killed all the day long; we are counted as sheep for the slaughter.”]

How greatly we are interested in their history will appear, whilst we consider,

  II.      The instruction to be derived from it—

The reflections which most powerfully suggest themselves to our minds, are,

  1.      How worthy the Lord Jesus Christ is to be loved and served—

[Every convert was taught beforehand what he was to expect: vet, in the face of all these dangers, millions embraced, and openly professed, the faith of Christ: and as fast as one set of Christians sealed the truth with their blood, others came forward to confess the same Lord, and “were baptized in the room of the dead,” like soldiers instantly springing forward to occupy the ranks which the devouring sword had thinned. So far were they from being intimidated, they were rather emboldened, by all that they saw and heard: if they fled from the sword of persecution, they availed themselves of the opportunity which their flight afforded them, to preach the Gospel throughout all the Roman empire, and “rejoiced that they were counted worthy to suffer for Christ’s sake.” The example of the Apostle Paul, though transcendently eminent in these respects, may serve to shew us what was the general feeling of the whole Church. Though his afflictions were so numerous and heavy, yet “none of these things moved him, neither counted he his life dear unto him, so that he might but finish his course with joy.” He was “willing not only to be bound, but also to die, at any time, and in any manner, for the Lord Jesus.”

Now in this way did the primitive saints shew their regard for Christ: when informed what sacrifices they should be called to make for him, they counted the cost; and considered the pearl cheaply purchased at the price of all that they possessed.

And is this pearl sunk in value? Does not the Lord Jesus Christ deserve as much at our hands as he did at theirs? Yes; it is in this way that we must all receive him: we must “account all things but loss and dung, that we may win him:” and “if we hate not father and mother, and even our own lives also in comparison of him, we cannot be his disciples.” Inquire, brethren, whether you have ever come to Christ in this way? whether you have ever had such exalted views of his excellency, as to determine you to know nothing, and value nothing, but him? and whether you have felt such a deep sense of your obligations to him as to “glory in the cross for his sake,” and to make even the most cruel death for his sake a subject of congratulation and joy, rather than of sorrow and condolence? When such are our views of Christ, and such the dispositions of our minds towards him, then, and then only, have we any scriptural evidence that we truly know him, and really belong to him.]

  2.      What rich provision we have in Christ—

[If we are Christ’s, we must expect “fiery trials to try us;” for “all who will live godly in Christ Jesus shall suffer persecution.” But “if our afflictions abound for his sake, he will make our consolations to abound also.” In this respect the Apostle’s experience shall be realized in us: like him, we may be greatly tried; but, “though troubled on every side, we shall not be so straitened,” as to have no way to escape: we may be so “perplexed,” as not to know what to do; but “we shall not be left to despair,” as though we had none at hand that was able to help or deliver. We may be “persecuted” by the whole human race; yet shall we “not be forsaken” by our God: we may be “cast down,” and apparently vanquished, for a season; but we shall “not ultimately be destroyed.” This is expressly promised to every member of the Church of Christ. “He will not suffer us to be tempted above that we are able, but will with the temptation make also a way to escape, that we may be able to bear it:” and in the full confidence of this we may exult as the Apostle did, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through him that loved us.” Our extremities may be such as almost to destroy all hope: but they shall be the Seasons of his effectual interposition. “In the mount He shall be seen” by us, just as he was by Abraham: “when he sees that our power is gone, and that there is none shut up or left” to assist us, “then will he repent himself for us, and interpose for our relieft:” and “when we are cast down, then shall we say, There is lifting up: for God will save the humble person.”

Beloved brethren, know what provision there is for you in this adorable Saviour — — — and, whilst you reflect on “the help which is thus laid up for you on One that is mighty,” learn to confide in him, and to say, “If God be for me, who can be against me?” “If my God and Saviour be on my side, I will not fear what either men or devils can do against me.”]

  3.      How thankful we should be that we are permitted to serve the Lord Christ on such easy terms!

[Though we must all have some cross to bear, yet our trials are nothing in comparison of those that were endured by the primitive Church. The worst that we are called to sustain is, a sneer, an opprobrious name, or some trivial loss. How light would the first Christians have accounted such petty sufferings as these! Yet even by these are many amongst us so intimidated, that they dare not to confess Christ openly. What then would such persons do, if the sword of persecution were drawn against them now, as in former days, or as at the time of the Reformation in our own land, when so many were burnt alive for the Gospel’s sake? Well may we be thankful that such trials of our faith as these no longer exist: for, if such a sifting time were to arise, many, very many, amongst us, it is to be feared, would be found no better than chaff: many who now look gay, “receiving the word with joy, would on the rising of temptation and persecution presently fall awayy, and make shipwreck of their faith.” Let us all then be thankful for the rest we enjoy — — — and improve it for our more abundant edification in faith and love; that, if God should see fit again to loose the chain by which our great adversary is bound, we may “be able to resist in the evil day, and, having done all, to stand.”]

  4.      What under all circumstances should be our main concern—

[The end for which such grievous persecutions were permitted to harass the primitive Church was, that Christ’s power and grace might be visibly seen in those who were called to endure them: and this very consideration made St. Paul to “take pleasure in all his distresses,” because he knew, that the power of Christ would rest upon him, and “be perfected in his weakness.” In like manner should we also rise superior to the concerns of time and sense, and be anxious only, “that Christ may be glorified in our body, whether by life or death.” He is now seated at the right hand of God, and possesses “all power both in heaven and earth.” In him is treasured up all fulness for the use of his Church, that out of it all his members may receive according to their several necessities. He is their life; and “they live by him, exactly as he, when on earth, lived by his Fatherd,” with whom he was altogether one. In all his miracles the finger of God appeared, because they were wrought by God: so m all the exercises of our spiritual life Christ is seen: because it is only by strength communicated from him, that we can either do, or suffer, as we ought. Let this then be our endeavour, namely, so to live, as to carry conviction to all who see us, that we are under the guidance and care of an all-wise, almighty Being. Let our every act, as it were, shew, not only how Christ lived on earth, but that he now lives, and rules, in heaven; and that he is still as present with his people by his Spirit, as ever his own Father was present with him in the days of his flesh. This is an object worthy the ambition of the first archangel: yet is it attainable by all of us, if only we will “live by faith on Christ,” and “cleave unto him with full purpose of heart.”]

MMXVI

THE CHRISTIAN’S EXPERIENCE IN AFFLICTION

  2 Cor. 4:17, 18.

Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

THE Christian in every state, whether of prosperity or adversity, differs widely from the unconverted world. While others are elated by the one and depressed by the other, he is kept in an equable frame of mind. As he does not place his happiness in earthly things, he is not much affected either with the acquisition or the loss of them. He is thankful for success, but not overjoyed, as though some great thing had happened unto him; and is patient in tribulation, knowing that in the issue it shall work for his good. To this effect the Apostle speaks in the text, in which he assigns the reason why, notwithstanding the greatness of his afflictions, he was kept from fainting under them. And his words afford us a proper occasion to consider,

  I.      The disposition which the Christian cultivates—

The account which St. Paul gives of himself is characteristic of every true Christian—

His chief aim is to attain things that are invisible—

[By “the things which are seen” we understand every thing which relates merely to the present world, which the Apostle comprehends under three names, “the lust of the flesh, the lust of the eye, and the pride of life.” By “the things which are not seen” must he meant the love and favour of God, the renovation of our inward man, the glory and felicity of heaven. The latter of these are the objects towards which the Christian turns his principal attention. Not that he neglects the concerns of this world; this would be absurd and criminal; but his great end and aim is to obtain an inheritance beyond the grave: even while he is most actively employed in secular concerns, he looks through them all to this grand object, and labours incessantly to secure it.]

To this he is led by the transitoriness of earthly things—

[The things of this world perish with the using. If they be not withdrawn from us, we must soon be taken away from them; nor will so much as one of them remain to be enjoyed in the future world. But spiritual things remain for ever. If we secure the love of God now, it shall abide with us to all eternity. An interest in the Redeemer’s merits, and a title to all the glory of heaven, shall never be taken away from us. Death, so far from terminating our enjoyments, will bring us to the full possession of that glory, of which our present foretastes are an earnest and pledge. The Christian, seeing the infinite disparity between these things, determines to make invisible things the supreme objects of his regard, and comparatively disregards all that can be offered to the eye of sense.]

In this pursuit he is aided by his afflictions, as will appear, if we consider,

  II.      The privilege he enjoys—

The Christian has troubles as well as others—

[The very conduct he observes with respect to temporal things has a tendency to involve him in trouble. The world cannot endure to see their idols so disregarded, and their conduct so reproached. One would have supposed from the account given us of his sufferings, that Paul must have been the vilest miscreant that ever lived: but the more we resemble him in holiness, the more shall we resemble him in sufferings also. Our enemies indeed will not professedly persecute us for our holiness; they will assign some specious reason. Elijah shall be called “The troubler of Israel;” Paul, “The man who turns the world upside down;” and Christ shall be punished as a blasphemer and an enemy to civil government. But the same reason obtains with respect to all,—the world cannot endure the light of their example.]

These troubles however shall work for his good—

[They “are not in themselves joyous, but grievous;” but they tend to refine his soul, and to fit him for glory; yea, inasmuch as these sufferings constitute a part of the obedience required of him, they bring with them a correspondent reward. In this view they are mentioned in the text as highly beneficial. They work for the faithful Christian a reward of glory; “a weight of glory” as great as his soul is able to sustain, and as durable as eternity itself. In comparison of this, the Apostle calls his troubles light and momentary, yea, not only light, but lightness itself; and intimates, that, if hyperbole were heaped upon hyperbole, it would be impossible for language to express, or for imagination to conceive, the greatness of that glory which his afflictions wrought for him.]

The preceding subjects being, to appearance, so remote from each other, it will be proper to mark,

  III.      The connexion between them—

Afflictions do not necessarily produce this effect—

[In too many instances the effect that flows from them is altogether opposite. Instead of purifying the soul, they fill it with impatience, fretfulness, and all manner of malignant passions; and instead of working out a weight of glory for it, they serve only to prepare for it a more aggravated condemnation. “The sorrow of the world,” saith the Apostle, “worketh death.”]

It is only where the pursuits are spiritual, that sufferings are so eminently beneficial—

[If the mind be set upon carnal things, it will be cast down when it is robbed of its enjoyments; it will say, like Micah, “I have lost my gods, and what have I more?” But the soul that affects heavenly things will be comforted with the thought that the objects of its desire are as near as ever. “While it looks at things invisible,” it will be quickened in its pursuit of them: it will be made to feel more sensibly the vanity and insignificance of earthly things, and be urged more determinately to seek “a kingdom which cannot be moved:” every fresh trial will make it long more and more for the promised rest; and the storms which menace its existence, will thus eventually waft it with more abundant rapidity towards its desired haven.]

  INFER—

  1.      How infatuated are the generality of mankind!

[It is but too evident that the generality of the world are seeking earthly things, while they who are pressing forward in pursuit of heavenly things are comparatively few in number. What a melancholy proof is this of men’s blindness and folly! Who is there that, however much he may have gained of this world, has not found it all to be vanity and vexation of spirit? What comfort has any one derived from earthly possessions in an hour of deep affliction? And what benefit will accrue from them in the eternal world? Say, thou libertine, thou worldling, or thou false professor, what has the world done for thee? And what hast thou of all that is past, except shame and remorse in the remembrance of it? Who does not acknowledge the truth of these observations the very instant he begins to have a prospect of the eternal state? Yet, so infatuated are we, that though every successive age has seen the folly of such conduct, they have trodden the same delusive path, according to what is written, “This their way is their folly, and yet their posterity approve their saying.” Let us, however, awake from our slumber; let us not so regard the things that are visible and temporal, as to forget that there are things invisible and eternal; let us live and act as for eternity; let us read, and hear, and pray, as for eternity. In this way we shall remove the sting from all present afflictions, and secure “an inheritance that fadeth not away.”]

  2.      How blessed is the true Christian!

[As there is no state, however prosperous, in which an unconverted man is not an object of pity, so there is no state, however afflictive, wherein the Christian may not be considered as a happy man. However severe or long-continued his troubles may be, they appear to him but light and momentary; and however they may be productive of present pain, he has the consolation of knowing that they work for him a weight of glory, which will infinitely overbalance all that he can endure in the body. “Who then, or what, can harm him, while he continues thus a follower of that which is good?” Surely, even in this present world the Christian has incomparably the best portion. What he will enjoy hereafter, when he shall come to the full possession of his inheritance, it is needless to say. We can have no doubt but that the invisible realities will be found a very sufficient recompence for all his zeal and diligence in the pursuit of them. Let us then keep those realities in view, and the nearer we come to the goal, let us be the more earnest in “running the race that is set before us.”]

MMXVII

THE CHRISTIAN’S ASSURED PROSPECT OF GLORY

  2 Cor. 5:1–5.

We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven; if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.

IT has justly been said of Christians, that if in this life only they had hope, they would be of all men in the most pitiable condition; seeing that they renounce all the pleasures of sin, and are exposed to all manner of trials for their Lord’s sake. And certainly, if we consider the variety and greatness of St. Paul’s sufferings, this may be applied to him with more propriety than to any other of the children of men. But, notwithstanding he was “delivered daily unto death for Jesus’ sake, he was still cheerful and still happy: and, notwithstanding “his outward man decayed, his inward man was renewed day by day.” Do we seek the cause of this? he had his eye fixed on eternal things, and derived from thence a fund of consolation sufficient to bear him up above all his afflictions. Death had no terrors for him; because “he knew that, when his earthly tabernacle should be dissolved, he had a house not made with hands, eternal in the heavens.”

But, as this experience was not confined to him, we shall take occasion from the words which we have read to shew,

  I.      The Christian’s experience in the prospect of the eternal world—

He knows that there is a glorious mansion prepared for him—

[Here he dwells in a poor frail “tabernacle,” like the patriarchs of old, exposed to vicissitudes of every kind, and uncertain how soon he may be called to change his precarious abode. But he has a better tabernacle prepared for him, a house more glorious in its structure, and more lasting in its duration, even “a building of God, not made with hands, eternal in the heavens.” Nor is his speedy enjoyment of this house a matter of conjecture with him, nor even of hope; it is a certainty, of which he is assured: he “knows” that such a tabernacle is prepared, prepared for him too; and that, “as soon as his earthly tabernacle shall be dissolved,” he shall instantly be translated to it. It is the inheritance to which he has been born; and which is therefore “reserved for him,” as he also is for it; the very power which made it for him being pledged to put him into the possession of it. To it the patriarchs looked forward as the certain termination of their earthly pilgrimagec: and with still greater certainty does the Christian look forward to it, as being at this instant occupied by his forerunner, the Lord Jesus Christ, “who is gone before to prepare it for him, and is coming speedily to remove him to it.” Like Job, he can say, “I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth, and mine eyes shall behold him;” and with the same blessed assurance also he can add, “I shall be with him, and be like him,” for ever and ever.]

In the prospect of this he longs for the period of his dissolution—

[In his present tabernacle he is laden with grievous corruptions, and beset with manifold temptations, and exposed to injuries on every side: and, from “his fightings without, and fears within,” his time is often spent in sighs and groans. Many, many times does he exclaim with St. Paul, “O wretched man that I am, who shall deliver me?” Notwithstanding “he has within himself the first-fruits of the Spirit, he groans within himself, waiting for the adoption, to wit, the redemption of the body.” Twice is this mentioned in our text, to certify us the more fully, that groans are the common language of the heaven-born soul; and that it is in that language more especially that “the Holy Spirit makes intercession for us.”

“To be delivered from the bondage of corruption,” is certainly one great object which the Christian panteth after: but he also longs, and “earnestly desires,” to be brought “into the glorious liberty of the children of God.” He knows that “when unclothed, as it respects his present tabernacle, he shall not be found naked” and destitute, seeing that a better habitation is ready for him; and it is his desire after this better habitation, that chiefly actuates him in his longings for the dissolution of his earthly tabernacle. It is “not merely to be unclothed,” and to get rid of his present troubles, but “to be clothed upon with his house from heaven,” and have “mortality swallowed up of life.” It is no disparagement to a godly soul to say, “O that I had wings like a dove! for then would I flee away and be at rest:” but it is a higher attainment to say, “I long to be dissolved, that I may be with Christ.”

We are ready to imagine that there is a confusion of metaphor in this place, and that “to be clothed upon with a house,” is an absurd expression: but, if we advert to the circumstance, that that house is “a tabernacle,” and that a tabernacle is constructed with an awning or covering cast over it, the propriety, and indeed the beauty, of the expression will appear at once. And when it is considered that even the tabernacle of the Most High was not so far superior to the accommodation of the meanest Israelite, as the mansions prepared for us are above the tabernacle in which we now live, we shall not wonder, that the soul of the believer sighs and groans for his blest abode; his abode, the residence of angels, the habitation of his God. It was this consideration that made Paul so satisfied in the near prospect of martyrdom: “I am now ready to be offered, and the time of my departure is at hand: but there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me.” It was the same, that rendered Peter also equally composed in the near approach of crucifixion. He designates even that cruel death by the gentle term of “putting off this tabernacle;” to which he was reconciled by the thought that an infinitely better mansion awaited him at his departure hence. But is it for Apostles only to enjoy this sweet assurance? Are they alone authorized to look forward with delight to the eternal world? No: this is the privilege of every saint. Heaven is the believer’s home: whilst he is here, he is a sojourner, in a state of exile from his Lord: and when he goes hence, he ceases from his pilgrimage, and goes home to the bosom of his God. If we are “walking by faith and not by sight,” that is, if we are true believers, that is our present portion, and “our eternal great reward.”]

But, whilst we assert that this is the Christian’s experience, it will be proper to shew,

  II.      How he attains to it—

It is wrought in him by his God—

[Man cannot work it in himself. Man may desire to get rid of his present trials, and in a fit of impatience may “choose strangling rather than life:” indeed it is but too common for those who are bowed down with a load of worldly troubles, to seek relief in suicide. But this is very different from the experience in our text, a principal ingredient in which is a desire after the glory and felicity of heaven. This no man can produce in his own soul. Man, of himself, has no conception of that blessedness, nor any taste for the enjoyment of it: much less has he such a view of it as will incline him to brave the most cruel death for the attainment of it. He who alone can work this in the soul of man, is God. He alone, who opened the eyes of Stephen to behold God, and Jesus Christ standing at the right hand of God, can give to any man a just apprehension of the heavenly glory, together with an assurance of his title to it, and his interest in it. He alone, who raised up the Lord Jesus from the dead, can so deliver us from the fear of death, that it shall appear to us a desirable acquisition. He alone, who has enabled us to say, “To me to live is Christ,” can enable us to add, “To me also it is gain to die.”

How God works this in the soul, it is not easy to state. We are but little acquainted with the workings of our own spirit, and still less with the operations of the Spirit of God. We know little of wind, but by its effects: as to the mode of its operation, we have but very indistinct notions about it: it is no wonder therefore that there should be many things relative to the operation of the Holy Spirit on our souls which we are not able clearly to define. But from the effects produced by him, we do assuredly collect his agency: and where we see an ardent desire after the heavenly glory, we do not hesitate to affirm, that the author of it is God; since none but He, who created the universe out of nothing, can create so blessed a disposition in the soul. This disposition is called “the earnest of the Spirit,” which God gives to his believing people. Now an earnest is, not merely a pledge of any thing, but a part of the thing itself, given as a pledge that the remainder shall be imparted in due time: and hence that which is called in our text “the earnest of the Spirit,” is in another place called “an earnest of our inheritance;” which being given to the soul by God, is to that soul a ground of the strongest assurance that the promised blessing shall in due time be communicated in all its fulness.]

It shall be wrought in all who heartily desire it—

[One of the most important lessons which the Gospel teaches us, is, that we should be ever “looking for that blessed hope, even the glorious appearing of the great God and our Saviour, Jesus Christ.” We should not only be looking for it, but “hasting unto it,” even “to the coming of the day of Christr:” and the character given to all Christians is, that they do thus “love his appearing.” But, if we have not a well-grounded hope of glory, how can we delight ourselves in the prospect of that day? It is our taste of the grapes of Eshcol that assures to us the full enjoyment of the promised land: and it is our partial entrance on our rest in this world, that assures to us the complete possession of “the rest that remaineth for us.” Let us therefore seek the first-fruits, and we need entertain no fears respecting the full harvest.]

  From hence we may LEARN,

  1.      How desirable it is to have the evidences of our conversion clear—

[Though the earnest of the Spirit is itself both a seal and evidence of our conversion, it must not be found alone; much less must it be supposed to exist, where any habitual or allowed sin attests the contrary. The witness of the Spirit is in perfect harmony with the written word: and though it may for wise and gracious reasons be withheld from a person who is walking uprightly before God; (for a man may “fear the Lord, and yet walk in darkness and have no light;”) yet it never is vouchsafed to any one who is not serving God in sincerity and truth: and the man who imagines that he has the earnest of the Spirit, and the witness of the Spirit, whilst yet he is not unfeignedly and unreservedly devoted unto God, deceiveth his own soul. Some imagine that to speak of evidences is to encourage legality: but it is impossible to read the Epistles of St. John, and not to see, that he lays down, I had almost said, a system of evidences, whereby a man should try his state before God. Feelings, however strong, and whatever confidence they may generate in the soul, cannot be depended on, if separated from the dispositions and actions produced by them: and therefore I cannot but earnestly recommend every one to examine carefully the state of his own soul, lest he dream of heaven and awake in hell.”]

  2.      How light all trials should be to the believing soul—

[Well does the Apostle in the words before our text call them “light and momentary;” so light, as to be “lightness” itself. Of what moment are the accommodations of an inn, where the traveller stops an hour in his journey to his father’s house? Such travellers are we; and the period of our stay is at the utmost an hour, or rather, the twinkling of an eye. I may ask too, of what moment are his little inconveniences there, in comparison of the great and permanent felicity that awaits him? This is the true way to estimate our sufferings, of whatever kind they be. You who are most tried, fix your eyes upon the glory that shall be revealed: think of “the grace that shall be given you at the revelation of Jesus Christ.” Think especially too of your trials as loosening the pins of your present tabernacle, and hastening forward your entrance into that tabernacle that is prepared for you: view them, I say, in this light, and you will be so far from complaining of them, that you will rejoice and glory in them as the wise appointments of a gracious God: and “the trial of your faith will be precious, because it will be found to his praise and honour and glory at the appearing of Jesus Christ.”]

  3.      How blessed is the portion of every child of God—

[Inconvenient as his present abode is, and painful as his state at present is in some respects, he yet is truly blessed. Consider what prospects he enjoys, yea, what anticipations and foretastes of his future bliss; for by faith he has already as clear evidence of the future glory, as if he saw it with his bodily eyes; and as truly the substance of it, as if he had it already in his possession. Tell me not of his trials; for I say, he is a truly blessed man: and our blessed Lord again and again declares him blessedb. Then think of his state as soon as this earthly tabernacle is dissolved; think of him as clothed upon with his house from heaven, and mortality, with all its attendant pains, “as swallowed up of life.” Not an atom of his former troubles or weaknesses remains; all is swallowed up, and is as if it had never been. Read the account of him as dwelling in the tabernacle of his God, and you will break forth into the most heart-felt congratulations, “Happy art thou, O Israel, O people saved by the Lord!”]

MMXVIII

THE CHRISTIAN WALKING BY FAITH

             2 Cor. 5:7.

We walk by faith, not by sight.

IF we behold any wonderful effects, we naturally inquire after the cause that has produced them. Now in the preceding context we behold as extraordinary a phenomenon as can be conceived: a sinner, like ourselves, not only divested of all fear of death, but longing after it as the consummation of all his hopes, and the completion of all his desires. This is a frame of mind totally unknown to man by nature, and incapable of being produced by any natural means. How then was it produced in the Apostle Paul? He tells us, “He that hath wrought us to the self-same thing, is God.” But how did God work it? for it is certain that he works by means. I answer, By forming in his soul a principle of faith, and making that the great moving cause of all his actions. This is the account which St. Paul himself gives us in the words before us: “We are willing to be absent from the body, and to be present with the Lord; for we walk by faith, not by sight.” It was by faith that he attained this blessed state: and if, like him, we cultivate that heavenly principle, and take it as the spring and source of all our conduct, we shall find it productive of similar blessedness in our souls. It is, in truth, this principle, which above all others distinguishes the true Christian from every other person under heaven.

To explain and vindicate his conduct in reference to this matter, we will shew,

  I.      The principle by which the Christian is actuated—

He fixes his eye, not on things visible and temporal, but on things invisible and eternal—

[This is declared at the close of the preceding chapter; and the same contrast is marked in our text. Faith is opposed to sight, and has respect entirely to things which are beyond the reach of mortal eyes. It looks upon an unseen God; even as Moses did, who feared not the wrath of Pharaoh, because “he saw him that is invisible.” This great and adorable Being it beholds, and contemplates all his glorious perfections. It sees all his mind and will in the book of revelation: it recognises his superintending providence in all events: it regards him as inspecting continually the most hidden recesses of our souls, and noting every thing in the book of his remembrance in order to a future judgment.

Faith also views an unseen Saviour as the supreme object of his people’s love, and the only foundation of all their hopes. It beholds him dying for their sins, and rising again for their justification: yea, it sees him interceding for them at the right hand of God, and preserving for them that peace which by their sins and infirmities they would soon forfeit. It enters into the whole of the Saviour’s work and offices, surveying them in all their extent and variety; and particularly regards him as the fountain of life to all his people; as having in himself all fulness of spiritual blessings treasured up for them, and imparting to them continually out of that fulness according to their several necessities.

Faith views an unseen heaven also. It soars and penetrates into the very paradise of God, and surveys the crowns and kingdoms which God has there prepared for all that love him. There it beholds that glorious tabernacle which the soul shall inhabit as soon as this earthly house shall be dissolved: and in the promises recorded in the written word, it sees the possession of that glory assured to every believing soul, assured by an everlasting covenant, and by the oath of a “God that cannot lie.”

Such are the objects of faith! and such the objects on which the Christian’s eye is continually fixed!]

By these he regulates the whole of his life and conversation—

[These are the things which draw forth his regards; and in comparison of these all earthly things are but as dung and dross. For these he sighs, and groans, and weeps, and strives: to obtain an interest in them is more to him than ten thousand worlds. Whatever will endanger the loss of these, he flees from, as from the face of a serpent: and whatever has a tendency to secure his interest in them, he labours incessantly to perform. In these all his affections centre: his hopes and fears, his joys and sorrows, all terminate in these: and, in exact proportion as he is enabled by faith to realize and apprehend these, he is happy. In a word, “he walks by faith:” and every step he takes is under the influence of that principle. Faith is to the Christian what the compass is to the mariner in the trackless ocean: under all circumstances he consults its testimony, and follows its directions: and, in so doing, he fears not but that in due time he shall arrive at his destined haven.

This was the character of the Apostle Paul: and it is the character of every true Christian under heaven: “the life which he now lives in the flesh, he lives by the faith of the Son of God, who loved him, and gave himself for him?”]

But as to those who understand not his views he appears to act absurdly, we will proceed to mark—

  II.      The reasonableness of his conduct in this respect—

Doubtless the people who are strangers to this principle must “gaze strangely at” the Christian, and account him almost mad. The overlooking with comparative contempt all that he has ever seen, and following with all possible ardour things which no mortal eye ever did see, must appear the height of folly and enthusiasm; and we wonder not if many should say to him, “Thou art beside thyself; much thoughtfulness hath made thee mad.” But we reply, that there is no comparison between the wisdom of walking by faith or of being actuated by sight.

The principle of faith is,

  1.      More exalted in its objects—

[The objects of sense are all poor, and mean, and worthless. Take all that eye ever saw, or ear heard, or heart conceived; and it would not weigh against one glimpse of the Saviour’s glory, or one taste of his love. Besides, it is all transient and of very short duration. But think of Almighty God and his covenant of grace; think of the Lord Jesus Christ, and all the wonders of redeeming love; think of heaven, and all its glory and blessedness; and then say, which are most deserving of our regard? In attaching ourselves to the one, we degrade ourselves to the state of unenlightened heathens, I had almost said, of the brute beasts; but by living wholly with a reference to the latter, we emulate, as it were, the glorified saints and angels. The one is as high above the other, as the heavens are above the earth.]

  2.      More certain in its testimony—

[Earthly things may dazzle us with their glare and glitter: but they are all a lie, a cheat, a shadow, a delusion: there is no substance in them. With whatever confidence we press forward for the attainment of them, the more they disappoint our endeavours: and, when we think we have secured thee prize, we no sooner stretch out our hands to lay hold on it, than it eludes our grasp: or, if we apprehend the object of our desires, it proves to us no better than vanity and vexation of spirit. But was ever any one deceived in apprehending the realities of the eternal world? Did ever any one who sought them by faith, fail in the pursuit of them, or find them, when attained, below his expectation? No truly: it is justly said by the Lord Jesus Christ under the character of wisdom, “I cause them that love me to inherit substance:” and every promise that makes over these things to the believing soul, is as immutable as God himself.]

  3.      More excellent in its operations—

[The tendency of visible things is to sensualize and debase the soul: but the effect of heavenly things is to purify and exalt it. The more we contemplate the Divine Being, the more shall we be transformed into his blessed image. The more we exercise faith on the Lord Jesus Christ, the more will grace, and mercy, and peace be multiplied unto us. The more we breathe the atmosphere of heaven, the more shall we be fitted for the everlasting enjoyment of it. “Every man that has such hopes in him, purifieth. himself even as God is pure:” and the very promises by which he apprehends them, lead him to “cleanse himself from all filthiness both of flesh and spirit, and to perfect holiness in the fear of Godh.” Truly “by these he becomes a partaker of the divine nature,” and is progressively “changed into the divine image from glory to glory, even as by the Spirit of our Godk.”]

  4.      More conducive to our true happiness—

[What does he possess who has the whole world at his command? A mere phantom: and, if he look for any solid happiness from it, he will find, that he has only “filled his belly with the east wind.” But who can describe the happiness of him, who, by faith, has already in his soul “the substance of things hoped for, as well as the evidence of things not seen?” Who can declare the blessedness of him, who has God for his Father, Christ for his Saviour, the Holy Spirit for his Comforter, and heaven for his home? This man lives on “angels’ food.” He has grapes of Eshcol already by the way: he stands on Pisgah’s top, surveying in all its length and breadth the land of promise: he has already an earnest and foretaste of the heavenly bliss: and, when he goes hence, he will change neither his company nor his employment: he is already dwelling in, and with, his God; and tuning his harp ready to join the choirs above, as soon as ever his attendant angels shall have received their commission to bear him hence.]

  ADDRESS—

  1.      Those who are walking by sight—

[You are reputed wise by the men of this world; but are worse than fools in the estimation of your God. What has the world ever yet done for you? Has it ever yet afforded you any solid satisfaction? Possess what ye may, will not a pain, a loss, a disappointment, be sufficient to rob you of all your enjoyment? And what can it do for you in a dying hour? Will it prolong your life, or assuage your anguish, or pacify your conscience, or take away the sting of death? But, above all, what will it do for you at the bar of judgment? Will it bribe your Judge, or avert the wrath of an offended God, or mitigate your torments in the world of woe? You think the Christian unwise in having respect to things which his eye has never seen. But who will be found the wise man in that great and awful day? Not he that neglected God and his own soul; not he that trampled under foot his dying Saviour, and poured contempt on all the glory and blessedness of heaven; but he who lived as a pilgrim and a sojourner here, and “looked for a city that hath foundations, whose builder and maker is God.” O, that you “may be wise, and consider, ere it be too late, your latter end!”]

  2.      Those who profess to walk by faith—

[We thank our God that there are a goodly number of you who have learned to estimate things by their relation to eternity. O beg of God to “turn off your eyes from beholding vanity, and to quicken your souls in his way.” Pray to him to “increase your faith,” that your discernment of unseen things may be more clear, your enjoyment of them more rich, your improvement of them more uniform and abiding. Pray that your faith may be more and more influential on the whole of your life and conversation: and strive, in dependence on the Spirit of God, to walk more and more “worthy of your high calling.” St. Paul, in his most assured prospects of glory, “laboured, that, whether present in the body, or absent from it, he might be accepted of the Lord.” Do ye in this respect follow his example: “not setting your affections on any thing here below,” but “having your conversation altogether in heaven, from whence you look for the Lord Jesus Christ” “to come and take you to himself,” that you may “be with him, and like him “for ever.]

MMXIX

THE IMPROVEMENT TO BE MADE OF THE DOCTRINE OF A FUTURE JUDGMENT

  2 Cor. 5:10, 11.

We must all appear before the judgment-seat of Christ; that erery one may receive the things done in his body, according to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord, we persuade men.

TIME is generally thought to be of little use, except as it may be employed in amusements or in the prosecution of worldly business; but its value, as it stands connected with eternity, exceeds all calculation. The manner in which every hour is spent is recorded in heaven; every moment, as it were, increases our eternal happiness or misery. This consideration made the Apostle solicitous to redeem time himself, and to improve it for the good of others: “We knowing therefore,” &c.

  I.      The Apostle’s account of the day of judgment—

“Christ” is the person who shall judge the world—

[He who stood at Pilate’s bar is exalted for this purpose. Our Lord himself plainly and repeatedly affirmed itb.]

He will erect his “tribunal” in a solemn and public manner—

[Daniel spake of this in very exalted terms. Our Lord also has declared itd.]

Before this “we must all appear”—

[All who have ever existed from the beginning to the end of the world shall stand at his bar. None shall be able to elude or to withstand the summonsf.]

All that we have done in the body will then be made manifest—

[The secrets of every heart shall be disclosed. The mask will be taken from the face of the hypocrite: the tears and sighings of the contrite will be declared before allh.]

Then shall every one receive according to his doings, “whether they be good or bad”—

[The seeming inequalities of the Divine government will then be rectified: the godly will not then be any more condemned, or the wicked be justified. They who from faith and love have obeyed God shall be rewarded: they who have been disobedient and unbelieving shall be punished.]

The rewards and punishments shall be respectively proportioned to the good or evil that has been done—

[They who have greatly improved their talents will be greatly rewarded: they whose sins have been peculiarly aggravated will be more severely punishedl.]

A more important consideration than this cannot enter into the mind of man.

  II.      The improvement which he made of it—

This subject is extremely awful even to the best of men—

[The most eminently pious are conscious of many defects. They know also the deceitfulness of their hearts. Hence not even St. Paul himself could fully rely on the verdict of his own conscience.]

But it is full of “terror” to the ungodly—

[To see him as their Judge, whose dying love they despised! To be confronted with all their accomplices in wickedness! To have the books of God’s remembrance opened! To have all their secret thoughts and desires exposed! To know that their doom is irrevocably fixed! To wait the dreadful sentence from the mouth of their Judge! To have nothing but an eternity of unmixed misery before them! What can be more terrible?]

Paul well “knew” this terror of the Lord. He therefore laboured “to persuade men”—

[He persuaded men to “flee from the wrath to come, and to lay hold on eternal life:” he spared no pains to attain this object of his wishes — — — he regarded no sufferings if he might but prevail on somep — — —]

  APPLICATION—

[We would improve this subject as the Apostle did. We know most assuredly these terrors of the Lord. We, on account of our office, are peculiarly interested in the events of that day: we therefore would persuade you to repent, and believe the Gospelr: we would persuade you by every alarming or encouraging consideration. Consider the certainty of that day—the nearness of it—the greatness of the preparation necessary—and the consequence of dying unprepared. Consider the free remission, and the almighty assistance now offered you, and the blessedness of being prepared to meet your God. May we all lay these considerations to heart! May we at the last be found, not only almost, but altogether Christians!]

MMXX

THE CONSTRAINING POWER OF CHRIST’S LOVE

  2 Cor. 5:14, 15.

The love of Christ conslraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.

ST. PAUL was more abundant both in labours and in sufferings than any other of the Apostles: but his zeal was by many considered as no better than madness. To the lukewarm, as well as to those who were altogether careless, he appeared to be transported far beyond the bounds of reason and propriety; and they therefore did not hesitate to say that “he was beside himself.” But whilst he was thus condemned as a wild enthusiast, he cultivated in reality the strictest sobriety; as is evident throughout his whole history, and in all his epistles. But, “it was with him a small matter to be judged of man’s judgment:” he cared not what opinion his adversaries formed of him, whilst he had the consciousness that he was actuated by zeal for God, and by love to man. Nevertheless he was not backward to declare whence his zeal arose; nor was he afraid to let his enemies themselves judge whether it was rational or not. He tells them, that, “if he was beside himself, it was to God,” that he might be glorified; or, “if he was sober, it was for their cause,” that they might be benefited: but that, whatever judgment might be passed upon him, the love of Christ constrained him, and under the influence of that he thought it right to live entirely to his God.

In vindication of the Apostle, and for the regulating of our own minds, we shall inquire,

  I.      What it was which stimulated him to such unparalleled exertions—

It was “the love of Christ which constrained him.” By this I understand, not his love to Christ, but Christ’s love to him; which is here mentioned in its two great leading features;

  1.      His dying for us—

[Wonderful indeed was this love! that when he was incapable of any increase of honour or happiness himself, he left the bosom of his Father, and took our nature upon him with all its sinless infirmities, on purpose that he might expiate our guilt by his own blood, and work out a righteousness for our acceptance before God — — — That he should do this so readily, undertaking every thing as soon as it was proposed to him by the Father, and adhering to his engagement till it was perfectly fulfilled, not dissuaded by anyb, nor deterred by the dreadful prospect of all his sufferings, but drinking to the very dregs the bitter cup, and completing every thing till he could say “It is finished:” well may it be said, “What manner of love was this!”]

  2.      His employing for us the life that was restored to him at his resurrection—

[As “he died for our offences, so he rose again for our justification.” He is as much occupied about the work of our salvation now, as he was when living on earth, or dying on the cross: “He ever liveth to make intercession for us.” Every thing is put into his hands, in order that he may manage it for our good. All the works of Providence are directed and overruled by him for the furtherance of our welfare: and he, as the living Head of his people, imparts to them such measures of grace as he sees needful for them. In a word, he lives in them as in his temple, and carries on the whole work of grace in them, and never suffers so much as “one of them to perish” — — — Can we wonder that such love as this constrained the Apostle, and carried him forward, like a resistless torrent, in the service of his God? — — —]

The Apostle, in further vindication of himself, proceeds to state,

  II.      Why he suffered it to have such an ascendant over him—

He acted not from feeling only, though doubtless the flame of love that was thus kindled in his soul burned with inextinguishable ardour; but from judgment also: “he judged,”

  1.      That our obligations to the Lord Jesus Christ are infinite—

[It is plain, that “if one died for all, then were all dead.” And was this our state? Were we dead in trespasses and sins, and under a sentence of eternal condemnation? O! what do we owe to that Saviour who emptied himself of all his glory for us, “who died for us when enemies,” and actually became a curse for us, bearing in his own person all that was due to the iniquities of a guilty world! The apostate angels had no such mercy shewn to them: they fell, and had none to help them; and are therefore “reserved in chains of darkness unto the judgment of the great day.” And had not the Lord Jesus Christ died for us, we had been dead still, and should have been to all eternity companions with the fallen angels in misery, as we have been in transgression. Moreover, his life is as necessary for us as his death: for if he did not keep us every moment, even as the apple of his eye, no one of us could endure unto the end: the great adversary of mankind, who tempted our first parents to sin, would beguile and ruin us for ever, if Jesus did not carry us in his bosom, and give us grace sufficient for our returning necessities.

Judge then whether this be not a reason for loving him, and for devoting ourselves unreservedly to his service? Can too much be done for him, who has done, and is doing, so much for us? Or should we think much of any sufferings that we may be called to endure for him? Should we not even rejoice if we are counted worthy to suffer for him, and welcome even death itself, if only “his name may be magnified?” If to entertain such sentiments, and to pursue such conduct, be madness, I would to God that we all were as obnoxious to the charge as Paul himself! But let the world say or think as they will, such a devotedness to God is “a reasonable service.”]

  2.      That the very end for which the Lord Jesus Christ has conferred those obligations upon us, is, that he may bind us to himself in a state of holy obedience—

[It is not to rescue us from death and hell only, that Jesus has died for us, but to deliver us also from sin and Satan, and to bring us back to the state from which we are fallen. Were we created holy and happy, even like the angels themselves? to that state would the Lord Jesus elevate us again, that both in this world and to all eternity we may delight ourselves in God. This is declared to be the express purpose of his death.” Did he then “die to redeem us from all iniquity,” and shall we still live in sin of any kind? Did he die to purify unto himself a peculiar people zealous of good works; and shall we not labour to attain this blessed character? Shall there be any bounds to our zeal; or shall we restrain it because a blind and ungodly world agree to call it madness? What if Mary was censured by the proud Pharisee for her over-righteous zeal; did Christ condemn it? Did he not even compel the Pharisee unwittingly to condemn himself? We mean not by this to justify any departure from real sobriety of mind; for religion is a sober thing, being not like the transient glare of a meteor, but like the steady course of the sun: but this we would do; we would dissuade all from living in any measure to themselves, and bring them to live wholly and entirely to their God; and, if the world deride this as enthusiasm, and prescribe to us a lower standard of duty, we would say with Peter, “Whether it be right to hearken unto you more than unto God, judge ye;” for we cannot but consult his will, and approve ourselves to him.]

  APPLICATION—

  1.      Let us all seek an interest in Christ—

[Has he died for us; and shall we die too? God forbid. It is a blessed truth, that he has “died for all,” and “given himself a ransom for all,” and “tasted death for every man,” and made himself “a propitiation for the sins of the whole world.” How awful then the thought that any should “perish, for whom Christ died!” What a bitter reflection will it be to such persons in the eternal world, that Christ died for them, and yet they would not seek for salvation from him! O that this may not be our unhappy state! Let us look to him, and believe in him, and live by faith upon him now, that we may live with him for evermore.]

  2.      Let us meditate much upon his love—

[Were we but duly sensible of his love to us, we could not refrain from loving and serving him. O think what a subject for contemplation this is! It has been the one theme of praise and adoration in heaven for thousands of years, and will be to all eternity; and shall we not delight in the contemplation of it? It has “a height and depth, and length and breadth, that is utterly unsearchable.” Beloved brethren, meditate upon it, till the fire kindle in your hearts, and you be constrained to “glorify him with your bodies and your spirits which are his.”]

  3.      Let us endeavour to answer the true end of all his love—

[You have heard what this was, even “that you should not henceforth live unto yourselves, but unto him.” Now, then, set about the blessed work. Let the pleasures, the riches, the honours of the world be to you as the dirt under your feet: “be crucified to the world, and let the world be crucified unto you.” And begin to walk as Christ walked, and to follow the example which St. Paul has set you. Let the world despise you, if they please; seek ye the approbation of your God: and when they, like Michal, deride your piety, say ye with holy David, “If this is to be vile, I will be yet more vile than thus.”]

MMXXI

THE CHRISTIAN A NEW CREATURE

  2 Cor. 5:17.

If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

A FAITHFUL discharge of our duty to God has in every age rather provoked the displeasure, than conciliated the favour, of a wicked world. The most eminent characters, instead of escaping censure by means of their distinguished piety, have on the contrary incurred the greatest portion of obloquy and reproach. It was thus that St. Paul’s love and zeal were requited by many at Corinth; he was deemed “beside himself.” But indifferent both to their censure and applause, he declared to them the motives by which he was actuated; he told them plainly that he was under the constraining influence of the love of Christ, and that, however strange his views and actions might appear, they, if they were Christians indeed, would certainly adopt and imitate them; their present views and habits would pass away, and all become new. In the words of the text we have the character of a Christian,

  I.      Figuratively expressed—

A man is said to be “in Christ,” when he is engrafted into him as a branch of the living vine, or, in other words, when he truly believes in Christ: he is then a Christian. But in order to shew what a change every man experiences when he becomes a Christian, the Apostle says of him that he is “a new creation.” In this term there is a reference to the creation of the world, which may be considered as a type or pattern of that work which God performs in the hearts of his people. The correspondence between them may be seen in the manner, the order, and the end of their formation—

  1.      In the manner—

[The world was created by God, according to his own sovereign will, without the intervention of human aid: and, though brought into existence in a moment, was gradually perfected in its various parts. Thus the souls of God’s people are regenerated purely by the sovereign will of God, and entirely through the agency of his word and Spiritc; though they use the appointed means, it is God alone that renders those means effectual; “He who made the light to shine out of darkness, shines into their hearts to give them the knowledge of his glory in the face of Jesus Christ.” There is an instant of time, however unknown to us, when the new man as well as the old, receives the vital principle; a moment, wherein we are “quickened from the dead,” and “pass from death unto life:” but the work of grace is carried on in a constant progression, and “the inward man is renewed day by day.”]

  2.      In the order—

[Light was the first thing that was produced in the material world: and, after that, the confused chaos was reduced to such a state as that there should be an harmony in all the parts, and a subserviency in each to the good of the whole. Thus light is first darted into the mind of the regenerate man; a view of his guilt and misery is given to him, and then his disorderly passions, which blinded his judgment and sensualized his soul, are rendered subject to reason and religion.]

  3.      In the end—

[The world was formed by God for his own glory: as all things were by him, so also were they for him, It is for this end also that he renews the souls of men after his own image. He rejoices indeed in the good of his creatures, and in a subordinate measure may propose that as the end of his dispensations: but we are assured his principal intent is, to shew forth the exceeding riches of his own grace, and to exalt himself in the eyes of his redeemed people.]

We are at no loss to understand the preceding figure, since we have, in the text, its import,

  II.      Plainly declared—

Justly is a work of grace represented as a new creation; for, as in the reduction of the confused chaos to order and beauty, so also in the restoration of the soul after God’s image, “old things pass away and all things become new.” The Christian experiences this change,

  1.      In his views of every important subject—

[He once judged sin to be a light and venial evil: if it were of a very gross nature indeed, or committed against himself in particular, he might feel some indignation against it: but if it were not reprobated by the world, or injurious to himself, he would behold it without sorrow and practise it without remorse. But very different are his views of it when once his eyes are opened to behold it in its true colours: it then appears to him as base, loathsome, abominable: he hates it from his inmost soul: he desires deliverance from it as much as from hell itself: he would not harbour it in his heart for one moment, but would extirpate it utterly, as well from his thoughts as from his actions. Nor are his sentiments less altered respecting Christ: he once felt no love towards him, notwithstanding he complimented him with the name of Saviour. But now the name of Jesus is precious to him: he is filled with admiring thoughts of his incomprehensible love: he adores him with devoutest affection; and “cleaves to him with full purpose of heart.” He once “saw no beauty nor comeliness in him;” but now views him as “fairer than ten thousand, and altogether lovely.” The same change takes place with respect to the world, and holiness, and every thing that has any relation to eternity: so that he really becomes altogether a new creature.]

  2.      In the great ends and aim of his life—

[The unregenerate man, to whatever class he may belong, whether he be sensual and profane, or moral and devout, invariably makes self the principle and end of all his actions: his life is one continued scene of self-seeking, self-pleasing, self-complacency. He makes his very duties to God subservient to his main end of gratifying his desire after self-approbation and the applause of man. But these old desires are mortified when once he becomes a real Christian: they will indeed often rise in his mind, because he is “renewed only in part;” but he has a far higher end, which he infinitely prefers, and to which he gives a deliberate, determined ascendency. He has a concern for the honour of his God; and he strives that God in all things may be glorified through Christ Jesus. Whether his actions be of a civil or religious nature, he still proposes to himself the same end, to glorify God with his body and his spirit which are God’s. To this the Apostle seems to have peculiar respect in the preceding contextm; nor is there any thing that more strongly characterizes the child of God.]

  APPLICATION—

  1.      Let every one put this question to himself, Am I a real Christian?

[The Apostle leaves no room for exceptions in favour of any man whatsoever; “if any man be a Christian, he is, and must be, a new creature.” Nor does this import a mere change from profligacy to morality, or from a neglect of outward duties to the performance of them: the change must be entire; it must pervade every faculty of the soul; it must influence all our words and actions, our thoughts and desires, our motives and principles. Has then this great change been accomplished in us? On this point eternity depends. O that we might not give sleep to our eyes or slumber to our eyelids, till we can return a favourable answer upon sure and scriptural grounds!]

  2.      Let those who have experienced a work of grace, seek to have it carried on and perfected in their souls—

[It must ever be remembered, that the renovation of the soul is a gradual and progressive work: we are to be continually putting off the old man, and putting on the new. Let us then not rest in low attainments; but rather, “forgetting the things that are behind, let us press forward unto that which is before.” Let us beg of God to “perfect that which concerneth us,” and to form us altogether “into his own image in righteousness and true holiness.” It is by our progress that we must manifest the work to have been begun; and then only can we be sure that our path is right, when, “like the light, it shineth more and more unto the perfect day.”]

MMXXII

THE MINISTRY OF RECONCILIATION

  2 Cor. 5:19, 20.

God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christs stead, be ye reconciled to God.

NATURAL as well as revealed religion teaches us that God is the author and giver of all good things. He originally formed man out of the dust of the earth, and still brings us into existence in our successive generations. He appoints the time and place of our birth: he bestows the talents we severally possess: he preserves the health of our bodies, and the vigour of our minds: “in him we altogether live, and move, and have our being.” Nor is it less evident that redemption also is the work of his hands: for he formed the plan alone, and executed it without the creature’s aid. He sent his Son; and qualified him for his office; and upheld him in it. He laid our iniquities on him; and accepted his vicarious sacrifice; and commissioned his Apostles to declare these tidings to the world. All this is plainly asserted in the passage before us; from which we shall,

  I.      Shew what God has done to save us—

There are two things particularly specified in the text:

  1.      He has wrought salvation for us—

[Man in innocence walked with God as a friend; but, as soon as he had fallen, shunned his presence, and fled from him as an enemy. Since that time “the carnal and unrenewed mind has been in a state of enmity against God;” and all the children of men have shewn themselves “enemies to God in their minds by wicked works.” To effect a reconciliation for themselves was impossible: but God, in his infinite mercy, opened a way for their restoration to his favour. He assumed our nature, and, in the person of Jesus Christ, became our substitute and surety; that, by his own obedience to the law which we had broken, and his enduring of the penalties which we had incurred, he might make satisfaction to his injured justice, and pardon us without any dishonour to himself. By this means “he has reconciled the world unto himself;” “nor will he impute to any their trespasses,” if they will accept the reconciliation which he offers them.]

  2.      He has sent salvation to us—

[God has in every age raised up men to whom “he has committed the word of reconciliation,” on purpose that they might publish it to their fellow-creatures. He has not committed it to angels, whose presence would confound us, and who, from their never having tasted the bitterness of sin, would probably be unable to sympathize with us: but he has appointed those to speak to us, who are “encompassed with the same infirmities,” and who need the same forgiveness, as ourselves. To these “he has given the ministry of reconciliation.” He sends them forth, not to tell men how to purchase his favour, or how (as the common expression is) to make their peace with God; but to inform them, that “Christ is our peace,” and that “God, for Christ’s sake, is ready to forgive us all our trespasses.” This is the sum and substance of the Gospel. This is the “treasure which God hath put into us earthen vessels,” for the enriching of the poor, and the saving of the lost. And, in having thus sent the tidings of salvation home to our own doors, he has done what will leave us without excuse for ever.]

That such grace may not be displayed in vain, let us,

  II.      Urge you to accept salvation—

The message we are commissioned to deliver to you, is, “Be reconciled to God”—

[Acknowledge that you have indeed been enemies to God. Surely none of us can doubt whether such have been our state. Let us only look back upon our violations of his law, and they will bear ample testimony to this melancholy truth.

Being convinced of your enmity against God, be humbled for it in dust and ashes. It is not possible to bewail too deeply the guilt which you have contracted.

Be careful to seek reconciliation with God in the way which he has pointed out. Beware of attempting to make satisfaction, as it were, for your sins; for you owe ten thousand talents, and cannot pay one single mite. God in Christ has taken your debt upon himself; and he is willing “frankly to forgive you all.” Go to him then, and receive mercy at his hands “without money, and without price.”]

As ambassadors of Christ we would urge our suit with becoming earnestness—

[Though we are neither inspired, nor empowered to work miracles, like the Apostles of old, yet are we truly “ambassadors from Christ” to a guilty world; and we come in his name and stead to treat with you respecting peace. We proclaim an eternal amnesty, if you return to your allegiance: and though, as God’s representatives, we might command, yet, after Christ’s example, “we beseech you to be reconciled to God.”

And is this an unreasonable request? Is it not, on the contrary, most reasonable that you should be reconciled to him, who never rendered any thing to you but good, in return for all the evil you have done against him? Is it not madness to continue in rebellion against him, who must prevail at last? And is it not better to bow to the sceptre of his grace, than to be “broken in pieces with his rod of iron?”

What would you reply, if God should entreat you by a voice from heaven? would you still refuse? Know then, that “God himself beseeches you by us;” and if you continue to pour contempt on this mercy, your “punishment will be sore” indeed.]

  APPLICATION—

[What account now shall we give to him who sent us? Must we return and say, “Lord, we have spoken to them; but they will not hear; we have invited; but they all begin with one consent to make excuse?” O think with yourselves, how soon “this day of acceptance and salvation” may be passed; and how aggravated will be your condemnation, if you reject these overtures of mercy! Let not our embassy be unsuccessful; but be prevailed upon to “seek the Lord while he may be found, and to call upon him while he is near.” Remember however that, if you be restored to God’s favour, you must also be reconciled to his government: you must not assume a subject’s name, and retain a rebel’s heart: if you “name the name of Christ, you must depart from all iniquity.”]

MMXXIII

THE WAY OF RECONCILIATION WITH GOD

  2 Cor. 5:21.

For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

A MORE important question cannot be asked than this, “How shall man be just with God?” In the words before us, that question is resolved. The Apostle has before declared in more general terms, that “God was in Christ reconciling the world unto himself, not imputing their trespasses unto them:” but in our text he enters more particularly into the subject, and informs us, that, in order to effect a reconciliation between our offended God and us, God caused a double transfer to be made; first, of our sins to Christ, that they might be punished in him; and next, of Christ’s righteousness to us, that it might be rewarded in us, and that we might be accepted through it. This doctrine of the mutual transfer of our sins to Christ, and Christ’s righteousness to us, being not generally understood, we will,

  I.      Explain it—

Two things are to be explained:

  1.      The imputation of our sins to Christ—

[It is an undoubted fact, that the Lord Jesus Christ died under the curse of God’s broken law. But was he himself a sinner? No: in him was no sin: both in his Divine and human nature he was perfectly holy: and he was able to appeal to his bitterest enemies, “Which of you convinceth me of sin?” Indeed, if he had had sin himself, he could not have atoned for our sins. The lamb that was slain at the passover was to be without spot or blemish: and such was Christ, after the fullest possible examination, proclaimed to be by the very judge who condemned him. It was for our sins that he died: they were laid upon him by his own consent, that they might be punished in him, and that through his vicarious sacrifice we might be absolved. This will be best understood by the sacrifices which were offered under the law. The person who had sinned was exposed to the wrath of his offended God. But by God’s appointment he brought an offering, a bullock or a kid, and, after putting his hands upon the head of his offering in token of his transferring his guilt to it, the victim was slain in his stead, and he was absolved from his guilt. The particular command, that the offender should put his hand on the head of his offering, place beyond all reasonable doubt the point we are insisting on — — —]

  2.      The imputation of Christ’s righteousness to us—

[Man, though forgiven, was still incapable of fulfilling perfectly in future the law of God, and consequently was incapable of working out a righteousness wherein he could stand before God. A righteousness therefore was provided for him fully adequate to all the demands of God’s holy law, even the righteousness of the Lord Jesus Christ, who, by his own obedience unto death, not only “made an end of sin, and reconciliation for iniquity, but brought in also an everlasting righteousness,” which is “unto all, and upon all them that believe in himc.” It is on this account that he is called, “The Lord our righteousness.” Thus, “He is made righteousness unto us,” and we are made, as our text expresses it, “the righteousness of God in him.” It is not to be expected that this should be capable of such illustration as the former point, because nothing similar to it ever did, or could, exist: yet we may behold something of the kind in the very sacrifices which were first offered. We are informed, that, after their fall, our first parents “sewed fig-leaves together, and made themselves aprons,” because by their sin they had made themselves naked to their shame. But God, we are told, “made coats of skins, and clothed them.” If it be asked, of what beasts were these skins? we answer, of those beasts which God had previously appointed to be offered in sacrifice to him: (for, if this was not the time when sacrifices were ordained, we have no account whatever of their first institution, notwithstanding they were undoubtedly of Divine origin:) and the very beasts which died as sacrifices for their sins, provided them also with clothing to cover their nakedness. Thus the Lord Jesus by his death atones for our sins, and by his righteousness clothes us as with an unspotted robe, in which we stand before our God without spot or blemish.]

But as this doctrine is disputed by many, we will proceed to,

  II.      Vindicate it—

Some deny this doctrine as unscriptural, whilst others abuse it to licentiousness: but against all we will vindicate it as the only true way of reconciliation with God: against,

  1.      The proud infidel—

[One will say, this doctrine of a mutual transfer is not agreeable to my reason. But reason is not competent to judge of these matters. This is a point of pure revelation: and the office of reason in relation to it is, not to sit in judgment upon it, but to inquire whether it be really revealed: and, if it be, then is it to be assented to as true, whether we can comprehend it or not. But it is not at all repugnant to reason. We see daily somewhat of a similar nature transacted before our eyes. A man has made himself surety for his friend; that friend becomes insolvent; and his debt is required at the hands of his surety. If it be not discharged, the surety is imprisoned: but if the surety discharges the debt, the original debtor has no further claim made upon him. Thus do reason and experience fully sanction the substitution of the innocent for the guilty, and the liberation of the guilty through the sufferings of the innocent. And that this is the way for man’s reconciliation with God, is abundantly testified throughout all the inspired writings. That the types are all founded in this notion, has already appeared: and the prophecies declare the same with one voice. No one can read the fifty-third chapter of Isaiah and doubt of this truth. “All our iniquities were laid upon him:” “he was wounded for our transgressions and bruised for our iniquities; the chastisement of our peace was upon him; and by his stripes we are healed.” The New Testament speaks the same language throughout: “He bare our sins in his own body on the tree,” and “suffered, the just for the unjust.” Here there is a substitution of Christ in the place of sinners: just as it is said, that peradventure for a good man some would even dare to die; that is, would die in his place, in order to preserve his life; so Christ died for, and in the place of, the ungodly, that by his own death he might preserve them from everlasting death. Yes, however the scoffing infidel may deride these things, they are the very truth of God; nor is there any other way of reconciliation for any child of man.]

  2.      The self-righteous Pharisee—

[Many will admit that Christ died for sinners, who yet cannot receive the idea of his righteousness being imputed to them for their justification before God. They think that, though Christ by his death atoned for our sins, we are to procure for ourselves a title to heaven by a righteousness of our own. But this cannot be; for it would give to man a ground of glorying before God, when God has expressly said that all boasting is excluded by the Gospel, and that men must glory in Christ alone. This was the great error of the Pharisees of old; and it proved a stumbling-block to them to their everlasting ruin. This is the great error of the Papists also, and, more than all other things, contributed to stir up the more enlightened part of the Christian world to separate themselves from the corruptions of the Church of Rome. Happy would it be, if many, who call themselves Protestants, did not in this matter go back again to the heresies which they profess to have renounced! But however pertinaciously men cling to the covenant of works, they never can obtain salvation by it: they must lay hold on the covenant of grace: they must renounce their own righteousness, even as the Apostle Paul himself did, and seek for acceptance by Christ’s alone: “in Christ shall all the seed of Israel be justified, and shall glory.”]

  3.      The Antinomian professor—

[There are, it must be confessed, some who abuse the doctrine of our text, and maintain, that, because Christ is our righteousness, we need no righteousness of our own. They acknowledge indeed that Christ is our sanctification: but they suppose that his sanctification is imputed to us in the same way as his righteousness. But this is contrary both to reason and Scripture; for sanctification necessarily implies a change both of heart and life. We may easily conceive righteousness to be imputed, and that persons not righteous in themselves, may be dealt with as righteous on account of the righteousness of another: but it is not possible that a person can be made inwardly holy by the holiness of another, any more than a dead tree can be made a fruitful one by having the fruit of another tree suspended on it. And the Scripture universally requires us to be daily putting off the old man and putting on the new. If real and radical holiness be not required of us, why is it so strongly and so continually inculcated throughout all the apostolic writings? Of those who deny that the law is to the believer a rule of life, we would ask one question: What does the law require which the Gospel does not? The law requires us to love God with all our heart and mind and soul and strength, and our neighbour as ourselves; and what does the Gospel require less? What part of our duty does it dispense with? Alas! it is a fatal error to imagine that holiness is not as necessary now as formerly. Were this true, Christ would actually be a minister of sin, in that he would be vacating the obligations of God’s law, which is as immutable as God himself. For our justification, it is true, we do not need any righteousness of our own; and if we were to attempt to unite our righteousness to that of Christ, we should make void the whole Gospel; and Christ would have died in vain. But to attest the reality of our faith, and manifest our love to Christ j to glorify our God on earth, and obtain a meetness for heaven, holiness is absolutely indispensable; and if we cultivate it not, even universal holiness of heart and life, we shall never see the kingdom of God.]

Having thus endeavoured to establish the doctrine of our text, we proceed,

  III.      To IMPROVE it—

  1.      Let no man despair of mercy—

[What can any person want in order to his reconciliation with God, which has not been already wrought? There is a perfect atonement for your sins, and a perfect righteousness for your justification; and the benefits of both are offered you freely, without money and without price. All that is necessary to your reconciliation on God’s part, is already done by Jesus Christ: and all that remains to be done on your part, is to receive gratefully what God offers freely. Truly this is, if I may so call it, the religion of a sinner: it is suited to sinners of every class: and wherever it is received in truth, it shall prove effectual for our present peace, and our everlasting salvation.]

  2.      Let no man attempt to alter the plan which God himself has devised—

[We are ever leaning to the side of self-righteousness. But the righteousness which God imputes to us is, and ever must be, “a righteousness without works.” We must be justified freely by God’s grace through the redemption that is in Christ Jesus. Why should we wish to alter this? What is it less than madness for a person destitute of one single farthing to undertake to pay ten thousand talents, when he may be freely forgiven his whole debt? Be content to be indebted wholly to the grace of God. and the mediation of the Lord Jesus: and let God alone be exalted in your salvation.]

  3.      Let all who embrace this salvation endeavour to adorn it—

[This is the duty of all, and the privilege of all; this is what “the grace of God teaches us;” and it is a most important end of our union with Christ. Are you reconciled to God? endeavour henceforth to manifest your friendship towards him in every possible way. Think not much of any thing you are called either to do or suffer for his sake. Can any thing be too much to do for one who has done so much for you, or to suffer for one who has suffered so much for you? If a man will lay down his life for an earthly friend, of how small account should you reckon any temporal interests, or even life itself, for such a friend as this? Seek to know more and more of this stupendous mystery revealed in our text: and, whilst you are filled by it with rapturous admiration, give full scope to all its transforming efficacy, till it has changed you into the very image of your God.]

MMXXIV

THE GRACE OF GOD NOT TO BE RECEIVED IN VAIN

  2 Cor. 6:1, 2.

We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.

“THE grace of God,” mentioned in the words before us, is the same with that which in the preceding context is called “the word of reconciliation:” it is the declaration, that “God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.” This is elsewhere called, “the Gospel of the grace of God;” and a wonderful display of divine grace it is: because from the first devising of this plan of reconciliation in his eternal counsels, to the last bestowment of its blessings on any child of man, it is altogether of grace: grace laid the foundation; grace raised the superstructure; and, when the head-stone shall be brought forth, the universal shout will be, “Grace, grace unto it.” In bringing men into a state of reconciliation with God, we ministers are fellow-labourers with Godb. Not that we do, or ever can do, any thing towards perfecting the work of Christ; (that was finished by him upon the cross, when he offered himself a sacrifice for the sins of the whole world;) but we are ambassadors from God, and speak to men in Christ’s stead, and thus are “workers together with God:” and in this character we beseech you, as the Apostle did the Corinthians, “not to receive the grace of God in vain.”

That we may proceed agreeably to the example set before us in our text, we shall consider,

  I.      The exhortation here given—

And here we shall separately notice,

  1.      The subject-matter of it: “Receive not the grace of God in vain”—

[The generality of those to whom the word of reconciliation comes, hear it to no purpose. Many pay no attention at all to it, but, like Gallio of old, care for none of these things. Many hate it, and oppose it with all their might; either regarding it as foolishness, through their philosophic pride, or making it a stumbling-block, through their self-righteous habits. To all such it comes in vain, or rather, worse than in vain, seeing that it proves to them a savour of death to their more aggravated condemnation. In truth, all receive it in vain, who do not welcome it into their hearts, and conform to it in their lives. O that it might be embraced thus by all to whom it now comes! Receive it, brethren, as the most stupendous effort of Divine Wisdom for the salvation of your souls — — —]

  2.      The manner of it: “We, as workers together with God, beseech you”—

[We come not in our own name, when we announce these glad tidings, but in the name of our God and Saviour. We have no private ends to accomplish: it is the work of God, and that only, that we endeavour to advance: we have the same end in view that God himself had, when he sent his only dear Son into the world; the same that Christ had, when he died upon the cross: the ministry of reconciliation is committed to us; and, in the exercise of this ministry, “we are fellow-workers with God.” In this capacity we might command you all: but we choose rather, like the Apostle, to use the language of entreaty: yes, “We beseech you;” in the very name and stead of Christ himself, we beseech you, that ye receive not this grace in vain. If ye will not listen to us, listen to that God in whose name we speak; and, if ye will not bow to his commands, resist not his entreaties; for it is he himself who beseeches you, by our mouth, “Be ye reconciled to God.”]

To impress this exhortation the more deeply on your minds, We will call your attention to,

  II.      The considerations by which it is enforced—

The Apostle urges his request—

  1.      From the written word—

[“Whatsoever was written aforetime, was written for our learning, that we through patience and comfort of the Scriptures might have hope.” Every promise of God throughout the Bible has a general aspect upon the Church of God, and, in the spirit of it, may be applied to individuals of the present day, as well as to those to whom it was more immediately addressed. The promise before us was primarily addressed to the Messiah, assuring him of success among the Gentilesd: but it is also fitly applicable to us; because all the blessings promised to the Head, belong also to all the members of his mystical body. To him this promise was fulfilled: in every time of need he was succoured; and in due season he was exalted above all his enemies: and so shall it be to us also, if we embrace his proferred salvation: what a delightful thought is this, that the very promise which was made to Christ, and fulfilled in him, is made to us, and shall be fulfilled in us! What an encouragement is this to receive the grace of God aright, when we are thus assured of the very same assistances and triumphs as Christ himself enjoyed!]

  2.      From his own inspired comment upon it—

[The accepted time, the day of salvation, was then come to the Gentile world; and we may say with truth that it is come to us also. It is come to us, because the word of reconciliation now sounds in our ears, and is proclaimed to us in the name of God himself. How long this shall continue we know not. We know that the candlestick has long since been removed from Churches, where the light of the Gospel once shone as with meridian brightness: and how soon it may be removed from us, who can tell? But it does now shine, and the grace of God is displayed amongst us in all its freeness, and in all its fulness: we are authorized therefore to say with full assurance, that it is now the accepted time respecting you. But further, it is the accepted time with you, because you are yet here to receive these tidings. With multitudes who once heard the word of reconciliation, the day of grace is passed: they are now gone into that world where offers of mercy are never sent. And how soon may this be the case with you! Many who, but year ago, were as likely to live as you, have been summoned into the presence of their God in the past year; and many who are now in health will, before another year, be called to follow them: but who they shall be we know not: the young and vigorous have no more security than the weak and sickly: it is of the present hour only that we can speak with any measure of certainty; and it is of that only that we can say, “It is the day of salvation.” But it is possible that you may still be preserved in life, and the Gospel be yet sounding in your ears, and your day of salvation may have actually already come to a close. We may, by our obstinate rejection of mercy, provoke God to withdraw his Holy Spirit, who alone can make those offers effectual for our good. He has said, that “his Spirit shall not always strive with man:” and when he sees us obstinately bent on our own evil ways, he may say of us, as he did of Israel of old, “Ephraim is joined to idols; let him alone.” He has given us many awful warnings on this subject, and many fearful examples of the judgment actually inflicted. Surely, this should lead us all to “seek the Lord” whilst he may be found, and to call upon him whilst he is near. The Lord grant that we may know the day of our visitation, and “seek the things belonging to our peace, before they be for ever hid from our eyes!”]

That this subject may be yet further impressed upon your minds, consider,

  1.      How wonderful this grace is—

[The more we consider the gift of God’s only-begotten Son to assume our nature, and to expiate our guilt by his own blood, the more shall we be lost in wonder, love, and praise — — — And shall all this be done in vain? Shall he become sin for us, and we not seek to be made the righteousness of God in him? — — —]

  2.      How awful will be the consequence of rejecting it—

[Happier will Tyre and Sidon, yea, and Sodom and Gomorrha, be in the day of judgment, than those who hear and make light of these overtures of reconciliation. Think of those awful words, “How shall we escape, if we neglect so great salvation?”]

  3.      How truly blessed they are who receive the grace of God in truth—

[Well does the Psalmist say, “Blessed are the people that know the joyful sound!” Truly, they are beyond expression, and beyond conception, blessed. In this world, their “peace passeth all understanding,” and their “joy is unspeakable and glorified:” but their portion in the world to come, who shall declare? An archangel would in vain attempt to give it utterance. And shall all this belong to those who accept God’s offers of reconciliation aright? — — — Let not one of you delay to flee for refuge to the hope that is set before you — — —]

MMXXV

THE CHARACTER OF A CHRISTIAN MINISTER

  2 Cor. 6:4–10.

In all things approving ourselves at the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

WHAT a portrait is here drawn! Was there ever, from the foundation of the world, an uninspired man that could pour forth an extemporaneous effusion like unto this? By much study, a man of deep thought may ramify a subject, and distribute it into a great variety of minute particulars: but the passage before us smells not of the lamp: it savours not of scientific arrangement: it is no laboured accumulation of particulars, brought forward in order to display a fund of learning, or to exhibit the resources of ingenuity: it is an effusion out of the fulness of a heart devoted to the Lord, of a heart enlarged in the service of mankind.

To enter minutely into the different expressions here brought before you, would be unprofitable in a public discourse. It is by taking the passage in the aggregate, as one vast compendious whole, that we shall best consult the edification of your souls. It refers primarily, no doubt, to St. Paul himself: but, improved in the way I propose, it will be of essential benefit to the whole Christian world: for which end, I shall take occasion, from it, to set before you the ministerial office.

  I.      As executed by him—

His whole life, after his conversion to Christianity, was one continued scene of “afflictions,” to which he submitted with unconquerable “patience.” Those two words (“afflictions” and “patience”) may be considered as comprehending the whole, which in all that follows is branched out into a variety of particulars. Bearing that in remembrance, there will be found a climax throughout the whole. It will be proper to notice,

  1.      The circumstances in which he was placed—

[He was in one continual state of trial, as arising from different sources. Mark his trials; first, as arising from the occurrences of every day: he was often in such “necessities,” as to want every thing that was needful for the body, and to suffer much from hunger and cold and nakedness: his “distresses,” too, were often of so embarrassing a nature, that he knew not how to extricate himself from them. Mark them, next, as arising from the treatment he met with: multitudes were embittered against him to the last degree; sometimes loading him with “stripes;” at other times tormenting him with “imprisonments;” and at other times raging against him with such “tumults,” that he was literally in danger of being torn in pieces by his infuriated enemies. Mark them, yet further, as arising from his own zeal in the discharge of his high office. His “labours,” and “watchings,” and “fastings,” were doubtless sometimes imposed upon him by necessity; but they were also sometimes voluntarily undertaken, for the advancement of God’s work in his own soul, and for the furthering, by means of more fervent intercession, the glorious cause he had undertaken to promote.

Now let us turn our attention to,]

  2.      The manner in which he conducted himself under them—

[On this he dilates, with a richness and a copiousness unrivalled perhaps in the whole world. He speaks of his patience under these diversified trials, and of his deportment under them; first, in a way of active exertion. He was careful, above all things, that no one should have cause to impeach the “pureness” of his principles; and he strove to act with such judgment, that his “knowledge” of God’s will should be evident to all, and be exercised to the uttermost, for the benefit of all. At the same time, he took care, by his “long-suffering,” to shew that he could not easily be stimulated to resentment against his persecutors: on the contrary, he lost no opportunity of requiting by “kindness” the injuries they inflicted; evincing, by this, that he was under the influence of “the Holy Ghost,” and actuated altogether by “unfeigned love” to every child of man. “The word of truth” was constantly upon his lips; and it was attended always, in a greater or less degree, by “the power of God” to the souls of men: whilst, in consequence of being clad with “the armour of righteousness on the right hand and on the left,” he was enabled to defy all the assaults, whether of men or devils.

At the same time, he manifested his superiority to all his difficulties, in a way of patient submission. Passing through “honour and dishonour,” he shewed that he was neither elated with the one, nor depressed with the other. With some he was an object of “evil report,” and with others of “good report;” some calumniating him in every possible way; and others exalting his character in terms of the highest approbation: but he was alike unmoved both by the one and the other. What if he was accounted a “deceiver,” who took advantage of the weakness or wickedness of others, to impose upon them, and thereby to advance his own interests? This did not move him, whilst he knew himself to be “true,” and a faithful minister of the truths which he had been commissioned to declare. The proud looked down upon him with contempt, as one altogether “unknown,” and unworthy of regard; whilst, in fact, he was “well known” by the many blessings which he imparted wheresoever he went. It was supposed, inasmuch as he was “dying” daily, that his course would soon be finished: but yet, contrary to all human expectation, though sometimes left for dead, he was “yet alive.” He was “chastened” with all imaginable severity by magistrates, on different occasions; yet was he “not killed.” Viewed according to his outward appearance, he was in a most “sorrowful” condition; yet was he, in reality, “always rejoicing” in the testimony of a good conscience, and in the favour of his God. He was “poor,” no doubt, and bereft at times even of the most common necessaries of life; but yet, in the whole course of his ministry, he was “making many rich,” yea, richer far than all the monarchs upon earth could ever make them. Finally, he was as one “having nothing;” and yet, both as to his present enjoyments and future prospects, he was as one “possessing all things;” so that, if the whole world could be given him, it would not add one atom to his wealth.

What a surprising description is this! How remote from all the conceptions of the natural man! yet how exactly suited to the experience of every faithful minister on earth!]

Leaving now these views of the Apostle’s ministry to the contemplation of those who are called to minister in holy things, I will proceed to speak of it,

  II.      As appointed for us—

Let us conceive of the Apostle as set apart to this office by Almighty God, and, as informed, at the very time of his appointment to it, “how great things he should suffer” for his Master’s sake; and let us further bear in mind, that all who are in every age ordained to the office of the ministry are called to a measure of the same experience; and how strongly will it impress our minds with,

  1.      The exceeding great value of the soul—

[The souls of men were “perishing for lack of knowledge.” God, in his mercy, determined to set apart an order of men to instruct them, and to guide them into all truth. But the wickedness of men would “not endure sound doctrine:” they would hate the light, and endeavour to extinguish it, wheresoever it should appear. This, however, should tend rather to the furtherance, than to the obstruction, of God’s gracious purposes. It should tend to complete the work of his grace in the souls of his servants, whom he should thus send forth; and it should serve to illustrate the power of his grace, in upholding them under circumstances of such peculiar trial. Conceive now of persons so separated and so appointed, in every age, for the benefit of mankind; and what an idea will it give us of the value of their souls! What; shall strangers, unconnected with the world, except as being partakers of the same nature, be raised up to devote themselves to such labours, and to undergo such sufferings for us? to warn us, instruct us, encourage us, and lead us into the way of peace? Verily, then, the interests of an immortal soul are not of so little importance as the world at large seem to imagine. Indeed, brethren, if we are bound, by our high office, to live as the Apostle lived, and in the whole of our ministerial career to follow him for the benefit of your souls, it can never be that you should be at liberty to neglect your own souls, or to manifest less concern for yourselves, than we are to exercise for you. Doubtless, that which most marks the value of an immortal soul, is the gift of God’s only-begotten Son to die for you: but next to that, is the appointment of an order of men, who are to go with their lives in their hands, and endure all that an ungrateful world can inflict, for the purpose of “turning you from darkness unto light, and from the power of Satan unto God.” Read carefully the text in this view; and then say, “He did all this for me, and suffered all this for me: and then you will see what is that measure of zeal which you are called to exercise for your own souls.]

  2.      The true nature of the Christian warfare—

[There was nothing in the Apostle’s experience which we ourselves are not, according to our measure, called to undergo: and we ourselves must approve ourselves servants of God, precisely in the same way as he “approved himself a minister.” In degree, our trials may differ from his; but in substance they will be the same. We may not be called to stripes and imprisonments for the Lord’s sake: but we should be prepared for them, if it should please God that persecution should rage against his Church, as it has done, not in the apostolic age only, but in ages not very remote from that in which we live; and in this country too, not less than in other kingdoms. But whatever be the measure of our trials, our spirit must be the same as his. We must be proof against all the assaults of our enemies; “not being overcome of evil, but overcoming evil with good.” As to all the contempt that shall be poured upon us, or the privations we may be called to undergo, they must be as nothing in our eyes, by reason of our enjoyment of the Divine presence that bears us up above them, and our prospect of the Divine glory, that will compensate for all the labour or suffering that ever we could endure, if our lives were protracted for ten thousand years. The Apostle expressly calls upon us to follow him: and to “be imitators of him, even as he was of Christ.” And I would call on every one of you to set before your eyes the pattern as it is here drawn; and to aspire after the highest conformity to it that God shall enable you to attain.]

  3.      The great blessing of a faithful ministry—

[What would the world have been, if no such persons as the Apostle had been raised up to instruct them? See what the heathen were, as described by St. Paul in the first chapter of his Epistle to the Romans; and what the Jews themselves were, as described in the second chapter. Or see what heathen countries are at this day, yea, and Christian countries too, where the Gospel is not preached with fidelity and power. Then look at the Churches formed by the Apostles, and at Churches even at this day, where Christ is preached in sincerity and truth. This will shew how great a blessing is a faithful ministry. But let us go no further than to the Apostle Paul; and compare his picture as drawn previous to his conversion, with that which is drawn in the passage before us: does not the difference strike us as truly wonderful? Yet it was all formed by the grace of God operating upon his soul, through the principles he had imbibed. And, permit me to say, that I consider my ministry as of no use, any further than it operates to the production of the same change in you. If it have wrought on any to their conversion, let them be thankful for it; and strive more and more to shew its power, by an entire conformity to the Apostle both in heart and life. But if it have not, (and how many of you are there that are in this awful predicament!) remember your sad responsibility to God; and tremble, lest that, which God has sent you for your salvation, prove only an occasion of your more aggravated condemnation!]

  ADDRESS—

MMXXVI

PARADOXICAL EXPERIENCE

  2 Cor. 6:10.

As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

THEY who form their opinions on mere outward appearances, will almost invariably err. But in nothing will they be more mistaken, than in their judgment of the Christian state. The experience of one that is converted to God is a perfect paradox: and they who are strangers to it, evince that they yet need to learn the very first principles of true religion.

St. Paul is enumerating a great variety of things whereby he had “approved himself a faithful minister of God:” and after a multitude of other paradoxes, he comes at last to those in the text. Doubtless, they had a more immediate reference to his own state, and, in some points of view, were applicable to him alone: but in other respects, they are equally true of “all who love the Lord Jesus Christ in sincerity.”

We shall take occasion from these words to shew,

  I.      How poor the Christian is in himself—

The bitter persecutions, the painful wants, and the continued load of care, under which the Apostle laboured, might well make him sorrowful. But if we drink not of his cup in these respects, there yet are other grounds on which we may be called, like the Laodiceans, “wretched, and miserable, and poor.”

  1.      We are destitute of all that is truly desirable—

[The man who wants all the necessaries of life, does not feel himself more destitute than the Christian.

How poor is he that has no righteousness to justify him before God! Yet the Christian has none in himself; he has nothing whereon he can rely, no, not any more than the fallen angels themselves.

How poor is he that has no strength whereby to serve God! Yet this is the Christian’s condition. If the thinking of a good thought would save him, he has not of himself a sufficiency to do it.

How poor is he who has no wisdom to guide him one step of his way towards heaven! Yet thus destitute is the Christian. If he should in any one instance lean to his own understanding, he would as surely err, as if he should attempt blindfold to explore the most intricate path.

In short if he had attained the eminence of Paul himself, he still must say, “In me (that is, in my flesh) dwelleth no good thing.”]

  2.      We have continual cause of sorrow—

[Numberless are the conflicts which the Christian has to maintain with his indwelling corruptions: and too frequently he receives a wound that fills him with the acutest anguish.

Many are the seasons too when his soul is “in heaviness through manifold temptations:” and when, through the hidings of God’s face, he “walks in darkness and has no light.”

Supposing him ever so free from persecution, still he has in these things abundant reason for grief. Well may he on these accounts exclaim, with the Apostle, “O wretched man that I am!”]

But the Christian’s poverty is rather a subordinate point in the text; we therefore pass on to shew more fully,

  II.      How rich he is in Christ—

With respect to this, every Christian is on the same footing with the Apostle himself—

  1.      He has an inexhaustible fulness of all good—

[Is not he rich, that has reconciliation with God; and that has “all his iniquities cast into the depths of the sea?”

Is not he rich, that has liberty of access to God at all times, and that can obtain, day and night, the manifestations of his presence, and the testimonies of his love?

Is not he rich, who, besides the present aids and consolations of God’s Spirit, has an assured prospect of eternal happiness and glory?

Yet this, and more than this, does the Christian possess in Christ. “All things are his, when he is Christ’s.” He is “complete in Christl;” he is “enriched with unsearchable riches;” and “blessed with all spiritual and eternal blessingsn.”

Compare with these things all the wealth of kingdoms; and say, whether it be not lighter than vanity itself.]

  2.      He has an incessant ground of joy and glorying—

[Let the Christian he in the most afflictive circumstances with respect to the things of time and sense, and yet may he rejoice in Christ,

What an inexpressible comfort must it be to him to contemplate the virtue of his sacrifice—the efficacy of his intercession—the sufficiency of his grace—the extent of his promises—and lastly, his inviolable truth and faithfulness! May not he well adopt the language of the text, “I am sorrowful, yet alway rejoicing; having nothing, and yet possessing all things?” Yes; it is his privilege to “rejoice in the Lord alway;” and that too, “with joy unspeakable and glorifiedp.”]

  INFER—

  1.      What an exalted character is the true Christian!

[The men of this world are altogether dependent on outward circumstances for their happiness; and, if their cistern fail, they are bereft of all. But the Christian is independent of every thing here below. He may be deprived of health and liberty, of possessions and friends; but nothing can hinder his communion with Christ. Neither men nor devils can intercept the communications of heaven; which, for the most part, are increased, in proportion as other comforts are withdrawn.

Let Christians then shew by their contempt of this world, that they are born from above; and prove in the midst of all their tribulations, that they possess indeed the magnanimity imputed to them.]

  2.      How pitiable is the state of unconverted men!

[If they be poor and afflicted in a temporal view, they have nothing to sustain their drooping spirits. If, on the contrary, they be rich and gay, still their happiness is but empty, transient, delusive. In a little time they will be poor, and miserable beyond conception. In their very best estate therefore they are objects of pity and compassion: they may possess much, but yet are destitute of all things; they may be often rejoicing, but have continued occasion for grief and sorrow.

O that they were wise, and would consider this! O that they would begin to seek an interest in Christ, that through him their state might be reversed, and that they might participate the Christian’s lot!]

  3.      What a blessed work is that of the ministry!

[The Apostle gloried in this, that “though poor, he made many rich.” And is not this the one intent of our ministry? Is it not that for which we were consecrated to the service of the sanctuary? Has the Christian preacher no better end in view than to display his talents, and obtain applause? Surely, if we have been anointed with an heavenly unction, and ever learned the true nature of our office, our only desire is to “win souls:” and, as that is the scope of our labours, so, when we behold one and another coming to the possession of the true riches, we consider our success as the most glorious of all rewards.

O that every minister might view his office in this light; and every faithful preacher be thus recompensed for his labours!]

MMXXVII

EFFECTS OF THE GOSPEL IN ENLARGING THE HEART

  2 Cor. 6:11–13.

O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels. Now, for a recompence in the same, (I speak as unto my children,) be ye also enlarged.

THE ministers of the Gospel sustain an office characterized in Scripture by the most exalted terms. They are ambassadors of the Lord Jesus Christ: they address men in the name, and in the very place, of God himself: and they are in this respect fellow-workers with Godb. But, though they are at liberty, and indeed are bound, to “magnify their office,” they are not at liberty to magnify themselves: nor, indeed, will they be disposed to do so: they know, that, whilst they bear for the good of others an inestimable “treasure, they are themselves but earthen vessels:” and, if they glory at all, they can “glory only of their infirmities,” by means of which the Lord Jesus Christ is honoured, and his work advanced. It is to these that the Apostle, in the passage now under our consideration, refers, as the proofs of his appointment to, and his fidelity in, the apostolic office: and so ample is his enumeration of the difficulties and trials to which he had been subjected in the discharge of his duty, that he apologizes, as it were, for the fulness of his description; and entreats his Corinthian converts to exercise towards him the same disposition which he was at this instant exercising towards them.

The words which we have read to you will afford me occasion to shew,

  I.      How the Gospel enlarges the heart of a faithful minister—

To the servants of Christ is committed the ministry of reconciliation—

[In this respect, a common minister is on a par with an Apostle. St. Paul himself could declare nothing, but that “God was in Christ, reconciling the world unto himself; not imputing their trespasses unto them:” and those blessed tidings we also are privileged to bear; as we are, also, to “beseech men, in Christ’s stead, to be reconciled to God.” And this office I will now perform, if peradventure God may give his blessing to the word, and bring the soul of any one amongst you into a state of favour and acceptance with himself — — —]

In the discharge of this high office they have many difficulties to encounter—

[The Apostle here, with astonishing enlargement, sets them forth, and adduces them as evidences of his fidelity to God and man. He had “approved himself as a minister of God” in the diversity and intenseness of his sufferings; “in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings.” He had approved himself, also, in the whole of his spirit and conduct; “by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left.” He had given yet further evidence of his fidelity, in the different kinds of reception he had met with; “by honour and dishonour, by evil report and good report; as a deceiver, yet true; as unknown, yet well known; as dying, yet, behold, he lived; as chastened, yet, contrary to all human expectation, not killed.” Lastly, he had shewn himself a true minister of God, in the supports and consolations that had been administered to him; “as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” The eloquence of this passage has perhaps never been surpassed: and it proceeded, not from the richness of his imagination, but from the fulness of his heart; as he says: “O ye Corinthians, our mouth is open unto you, our heart is enlarged.”

And were these things peculiar to the Apostle? Has not every faithful minister a measure of the same? What, if we have not to experience bonds and imprisonments, have we not to go “through honour and dishonour; through evil report and good report; as deceivers, and yet true; as unknown, yet well known?” Yes, and under the lowest pressure of adverse circumstances, we trust we can say, “As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”]

But difficulties, of whatever kind, are of no account with them, if only they may be rendered subservient to the progress of the Gospel, and the salvation of immortal souls—

[It was not in a way of complaint, and much less in a way of boasting, that the Apostle dilated thus on his experience: no; it was for the purpose of convincing the Corinthians that he longed for their welfare, and accounted not his life dear unto him, if he might by any means promote their eternal happiness. He had himself obtained, by the Gospel, reconciliation with God; and he panted to make them also partakers of the same benefit. This hope it was that made him so indefatigable in all his labours, and so invincible under all his sufferings.

And I may safely say, that the same blessed hope will animate every faithful minister to tread in the Apostle’s steps, and to be a follower of him, as he was of Christ.]

In this address of St. Paul to the Corinthians, we yet further see,

  II.      What reciprocity of feeling he may hope to find amongst those to whom he ministers—

If this experience attends a faithful ministration of the Gospel, so does it also, in some degree, a faithful reception of it: and if it should be welcomed by the preacher as an evidence of his fidelity, so should it also be welcomed by his hearers as a testimony borne by God himself in their favour. I call you then, beloved, to shew a measure of that enlargement which was so conspicuous and unrivalled in the Apostle Paul. To every one of you I say, Resemble him.

  1.      Let your reception of the Gospel be alike cordial—

[It is as worthy of your reception, as it was of his; and will be as rich a source of blessings to you as ever it was to him — — —]

  2.      Let your devotion to it be alike entire—

[See how entirely he devoted himself to God, from the very first moment that the Lord Jesus revealed himself unto him. “He conferred not with flesh and blood.” Having asked, “Lord, what wilt thou have me to do?” he knew of no will, but God’s; no way, but that which the Lord himself prescribed. Be ye, brethren, alike upright in the service of Him who “has reconciled you to God by the blood of his cross.” “Ye are not your own: ye are bought with a price: therefore ye must glorify God with your body and your spirit, which are his” — — —]

  3.      Let your zeal for it be alike ardent—

[In the whole passage we have read to you, you have heard what labours he undertook, and what sufferings he endured, in order to diffuse the knowledge of that Gospel which he had found so beneficial to his own soul. And shall not “the love of Christ constrain you” also? Shall any labour be accounted too great, or any suffering too severe, if you may be instrumental to the advancing the Redeemer’s kingdom upon earth? — — —]

  4.      Let your sacrifices for it be alike welcomed—

[By the cross of Christ, in which St. Paul gloried, “the world was crucified to him, and he unto the world:” and he regarded all that it contained, just as a man dying on a cross would regard it. Yea, in his Master’s service he was ready to welcome martyrdom as an occasion of self-congratulation and joyg. A noble example! Seek to imitate it, my beloved brethren; and instead of repining at any thing ye may suffer for the Gospel’s sake, “count it all joy when ye fall into divers temptations;” and “rejoice, if ye are counted worthy to suffer for your Lord’s sake” — — —]

  And now let me, in CONCLUSION, “speak to you as my children”—

[Would to God I could say, that “ye have never been straitened in us,” Alas! we are conscious that in out ministrations we have often been cold and dead. But, on the present occasion, we hope that, in some small degree, we may adopt the Apostle’s words; and, “in recompence for the same,” we would add with him, “Be ye also enlarged.” Truly, if you had not been “straitened in your own bowels,” many, many blessings would have flowed down upon you, which yet have been withheld, because ye were not sufficiently alive to the importance of the subject propounded to you — — — You well know, that a vessel with a contracted opening receives but little of the showers of heaven, in comparison of one that presents to them a wide and expanded orifice: and thus it fares with many, who, through prejudice or worldly-mindedness, have their hearts almost closed to the glad tidings of the Gospel. O that ye might henceforth be enlarged, so as to come with minds fully prepared to receive at God’s hands all that his dear Son has purchased for you, and all that his own unbounded mercy is ready to bestow! Come to the house of God as rebels that have subjected yourselves to God’s heavy displeasure. Come as penitents, imploring mercy at his hands. Come as believers, that are persuaded of the fulness of the salvation provided for you in Christ, and of the willingness of God to bestow it on every believing penitent. In a word, Come to hear the testimony of God, in the manner, and in the spirit, that St. Paul went forth to announce it to his hearers. Let but this feeling be reciprocal, (the Lord grant it may be more and more found in me!) and then we shall not speak in vain, nor will you hear in vain.]

MMXXVIII

SEPARATION FROM THE WORLD ENJOINED

  2 Cor. 6:14–18.

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

A MINISTER never appears, to young people especially, in so forbidding an aspect, as when he is circumscribing men’s intercourse with the world, and marking with precision the spirit that characterizes the true Christian in relation to the things of time and sense. Many on such an occasion are ready to account him an enemy to their happiness, and to censure him as a promoter of gloom and melancholy. But where do we find the Apostle pouring out such copious streams of love, as in the chapter before us? So accumulated were the expressions of his regard, that he thought it almost necessary to apologize for the more than ordinary effusions of his heart: “O ye Corinthians, our mouth is open unto you, our heart is enlarged.” Yet in that very frame of mind did he give the directions in our text. As a parent in his dying hour would most tenderly guard his children against the temptations which were most likely to draw them aside from the paths of virtue and happiness, so does the Apostle on this occasion instruct and caution his Corinthian converts: and with a measure of the same spirit we would now proceed to the consideration of the subject before us.

That we may bring it before you with the greater perspicuity, we shall shew,

  I.      What is that separation from the world which Christianity requires—

It must be confessed, that the expressions in our text are often quoted and urged in too unqualified a manner, and without a due consideration of the difference between the heathen world, amongst whom the Corinthians dwelt, and the professedly Christian world, amongst whom we dwell. Certainly a greater measure of separation was necessary for them than for us: inasmuch as the dangers to which intercourse with heathens would subject them, were greater than those to which we are exposed by intercourse with those who profess the same faith with ourselves. Even they were not debarred from the courtesies of social life, nor from some degree of intercourse even with the most ungodly and profaneb: much less are we from such a measure of communication with them, as is necessary for the discharge of our civil and social duties. But still we must “not be unequally yoked with them:”

  1.      We must not have fellowship with them in any of their evil deeds—

[It is probable that in the caution here given, the Apostle had some respect to idolatrous ceremonies, and idol feasts, in which a true Christian could not consistently take any part. Being himself “the temple of God, he could not have any communion with idols.” Not but that the prohibition must extend also to every kind of evil, as well as to idolatry: for, in another place, the same Apostle speaks of “uncleanness, and covetousness, and foolish talking, and jesting, as bringing down the wrath of God upon all the children of disobedience;” and then adds, “Be not ye therefore partakers with them:” and again, “Have no fellowship with the unfruitful works of darkness, but rather reprove them.” This therefore is a law unto us, and to the Church of God in all ages, that, though we may to a certain degree unite with ungodly men in things that are indifferent, we must not unite with them in any thing that is evil, however much it may he sanctioned by the customs and usages of the world: “we must not follow a multitude to do evil.”]

  2.      We must not form any close connexion with them—

[Under the law, men were forbidden to sow their fields with different kinds of seed, or to wear clothes that were formed of different kinds of materials, as of woollen and linen: nor were they to yoke together an ox, which was a clean animal, with an ass, which was unclean. The import of these different laws was the same: they were all intended to intimate, that in the Lord’s people there should be a perfect simplicity of mind, and an entire freedom from all mixture of evil. It is to the yoking of the clean and unclean together, that the Apostle refers in our text: and his illustration of it is beautiful. He represents believers as the temple of the Lord, in which nothing but what is holy should be found. All the vessels of that temple must be holy; and all the priests that officiate in it must be holy also. In confirmation of this he quotes a passage from the Prophet Isaiah, where the priests in Babylon are enjoined to keep themselves from every species of defilement, in daily and hourly expectation that the order for their return to their own country shall be issued, and that they may be in a fit state to bear the vessels of the Lord, which would be restored by Cyrus for the service of the sanctuary at Jerusalem. In such a state must all Christians, who are a holy priesthood, keep themselves, if they would please and honour God: they must “come out from among the ungodly, and be separate, and not touch any thing that is unclean.” In Babylon they must be, till the time of their release from it: but they must keep themselves from all close connexion with the people of it, and be in heart and mind as separate as the vessels of the sanctuary are from any profane use. The Apostle’s direction, not to be unequally yoked with unbelievers, is justly urged against that most fatal of all connexions, the union of a believer with an unbeliever in the indissoluble bonds of marriage. This union on the part of a believer, is to be formed “only in the Lord,” and with such a partner as will prove an helpmate for the soul. But the same rule should as far as possible be observed in every other relation of life, that so the spiritual person may not augment his difficulties in the way to heaven.]

  3.      We must not cultivate any unnecessary intimacy with them—

[What is necessary for the discharge of our social duties must, as we have before said, be allowed: yet even that is rather to be submitted to from necessity than be sought from choice. The whole of the Apostle’s argument extends to this. He supposes, that, as “the whole world lieth in wickedness,” it is almost impossible for a believer to be much in union with it without contracting some defilement. Hence he says, in reference to all who would divert us from the path of duty, or impede in any way our spiritual progress, “Come out from among them and be separate, and touch not the unclean thing.” Aware how soon “evil communications will corrupt good manners,” his advice is like that of Solomon, “enter not into the path of the wicked, and go not in the way of evil men: avoid it, pass not by it, turn from it and pass away.” In a word, the true line of conduct seems to be that which a physician would follow in the time of a pestilential disease. He would go amongst the infected from a sense of duty, and with a desire to do them good: but he would not make them his companions, nor stay longer with them than his duty, and their necessities, required: and both before and after his visit, as well as during his intercourse with them, he would use all proper means to preserve himself from the contagion which he had reason to apprehend.]

Such being the separation from the world which Christianity requires, we proceed to shew,

  II.      Whence the necessity for it arises—

On this part of the subject the Apostle speaks very fully: and, because of the perfect conviction of his own mind, he addresses us in a way of appeal, determining to make us judges in our own cause.

The difference between the believer and unbeliever he supposes to be as great as between light and darkness, or Christ and Belial. And though this at first appears harsh and extravagant, it is really no exaggeration, if only we consider, that the one is a partaker of the Divine nature and a child of God, whilst the other is altogether carnal, a child of disobedience, a child of Satan. The question then is, What real fellowship can there be between persons so dissimilar? Let any one think what a total difference exists,

  1.      In their taste and sentiments—

[The believer affects only heavenly things. As for the things of time and sense, he is dying to them daily, and suffers them to have as little influence as possible upon his mind. He is convinced that every thing in this world is lighter than vanity itself; and that the care of the soul is the one thing needful. To have a sense of the Divine presence, and an assured hope of dwelling with God for ever, to see sin increasingly mortified in his soul, and the image of God progressively advancing there, this is happiness in his estimation; and it is the only happiness he desires. But how different are the taste and sentiments of the merely natural man! All his affections are set on earthly things: nor has he any wish beyond them. If he could have an uninterrupted enjoyment of health, and wealth, and honour, he would wish for no other heaven: he would be well satisfied with his state, though he had never one glimpse of God’s countenance, nor one foretaste of the heavenly glory.

Now we ask, What communion can there be between persons so totally discordant from each other? They live in a different element; and what is life to the one, is to the other death.]

  2.      In their habits and pursuits—

[The believer delights in the word of God and prayer. Meditation on heavenly things is the very food of his soul. “The life which he now lives in the flesh, he lives by the faith of the Son of God, who has loved him and given himself for him.” To receive out of his Saviour’s fulness more abundant communications of grace and peace, and to glorify him more in the midst of a wicked world, this is his daily desire, habit, and pursuit. But is it thus with the unbeliever? Does he appear like a man running in a race, and determined to win the prize? No; there is no resemblance between the two characters: and, if yoked together, their union would be like that of a reptile and a bird: the reptile fetters the bird to the earth, whilst every motion of the bird, when aspiring after liberty and affecting its wonted flights, incommodes and pains the reptile: and the sooner a separation is effected, the better will each of them be pleased.

Now these things are by the Apostle made a matter of appeal. And we also appeal to yourselves respecting them: Is there not, in profession at least, this contrariety between the characters, and, as far as the believer acts agreeably to his profession, does it not exist in practice also? Here then is abundant reason for the separation before spoken of: for it is impossible for the believer to derive either comfort or benefit from an intercourse that damps all his best feelings, and obstructs all his best interests. And his true way to be holy and happy is, to “Come out from the world, and be separate, and if possible, not to touch the unclean thing.”]

Nor will this separation be thought painful, if only we bear in mind—

  III.      The honour which God will confer on all who steadfastly maintain it—

The people of the world, in order to retain the believer in a state of bondage, hold out to him the benefits of which a separation from them will deprive him—

[They tell him of his reputation, which will suffer; and of his interests, which will be impaired by what they call his needless singularity — — — Perhaps, and indeed not uncommonly, his own parents will be the most forward to discourage him in his heavenly course, and “his greatest foes will be those of his own household — — —”]

But the encouragement here afforded him is sufficient to outweigh it all—

[What astonishing words are these! “I will receive you, and be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” What need we care about being cast out by men, if we are received by God? yea, if even disowned and disinherited by earthly parents, what loss do we sustain, if God himself acknowledge us as his sons and daughters, and provide an inheritance for us worthy of that high relation? Think of the sweet access which a child has to his parent, the delightful confidence he has in his love, and the full assurance he enjoys of all suitable provision in the time of need. This, and infinitely more than this, does the believer enjoy in the presence of his God: and beyond all this he looks forward to an inheritance incorruptible, and undefiled, and that fadeth not away. Say, believer, how small are thy privations, when such are thine enjoyments! how contemptible are thy losses, when such are thy gains! — — —]

  ADDRESS—

  1.      Those who are just entering on the divine life—

[“Let every one who sets himself to seek his God, prepare his soul for temptation.” Yes, beloved, if you will be followers of Christ, you must have some cross to bear. The servant cannot be above his lord: if they have called the master of the house Beelzebub, much more will they those of his household. Be content then to have it so. Do not imagine that you can ever reconcile the ungodly to the ways of God. If you will maintain friendship with them you must renounce your friendship with him. “You cannot serve God and Mammon:” and even a wish to do so is in God’s estimation constructive treason. You think perhaps to do them good: but you are infinitely more likely to be injured by them, than to impart any solid benefit to them. They must come to you; not you to them. To attempt to unite with them is folly and madness. You do not meet on equal terms. There is nothing that they will not say and do to draw you from God: but they will not suffer you to say or do any thing to draw them to God. They will propose to you to join with them in their amusements: but if you were to propose to them to join with you in reading the word of God and prayer, they would pronounce you mad. Come out then from among them and be separate, even as your Lord and Saviour did. “Ye are not of the world,” says our Lord, “even as I am not of the world.” Let this saying be verified in you: and let such be your love to his cross, that by means of it “the world may be crucified unto you, and you unto the world.”]

  2.      Those who have made some progress in the Divine life—

[Do not imagine that, because the world have not hitherto prevailed to draw you back to them, you need not be on your guard against them. Remember Demas: “Remember Lot’s wife.” The world will never cease from their efforts, because, whilst you walk steadfastly with God, you are a reproach to them. Like Noah, you, by your lively faith, and practical fear, “condemn the world.” Your own experience will be a sufficient warning to you in future. You have doubtless at times been drawn into a closer intimacy with the world than was expedient: and what, I would ask, has been the effect of it? Have you found the same satisfaction in their vanities that you have found in holy exercises? Have you not found that fellowship with them has invariably tended to interrupt your fellowship with God? When you have been walking closely with God, you have known somewhat of what is meant by those words, “I will dwell in them, and walk in them:” but have you ever been taught this by communion with the world? Your own consciousness will give the best answer to these questions. Let past experience teach you; for it is in perfect unison with the word of God, that to be “holy, and to be harmless, you must be separate from sinners.” Let your one concern then be, to “present yourselves as living sacrifices unto God, which is your reasonable service.” And “be not conformed to this world, but be transformed by the renewing of your minds, that ye may prove what is that good and acceptable and perfect will of God.” And be assured, that if, like the little remnant in the Church of Sardis, you keep your garments undefiled, you shall walk with God in white, approved by him as conquerors, and rewarded with “a crown of glory that fadeth not away.”]

MMXXIX

SANCTIFICATION WROUGHT BY THE PROMISES

  2 Cor. 7:1.

Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

CHRISTIANITY, if viewed aright, is a remedy suited to the necessities of fallen man. Man has lost both the favour and the image of God: and the Gospel restores him to both: to his favour first, and afterwards to his image. The promise made to Adam in Paradise, that “the Seed of the woman should bruise the serpent’s head,” was given without any preparation of heart on Adam’s part, yea, altogether unsolicited and unsought. It was, in fact, not given to Adam personally; but was rather a part of the judgment denounced against the serpent that had beguiled him. Thus, in the passage before us, the promises in the close of the preceding chapter are given freely to the sons of men: and the sanctification that follows it, is to be the fruit and effect of the promises apprehended by them, and applied to their souls.

To put this matter in a clear light, we shall shew,

  I.      The nature and extent of the sanctification required of us—

Sanctification is not a mere removal of evil from the soul, but a positive renovation of the whole man. It is set forth in our text as,

  1.      The mortification of all sin—

[As man consists of two parts, flesh and spirit, so sin resides in both, and defiles both: and is therefore distinguished into fleshly and spiritual filthiness; the former assimilating us to the beasts, and the latter to that great enemy of God and man, the devil: as our Lord has said, “Ye are of your father the devil; and the lusts of your father ye will do.” By “the filthiness of the flesh,” we understand, all those sins which take their rise from, and are acted by, the body; as uncleanness, intemperance, sloth. By “the filthiness of the spirit,” we understand, those sins which are more independent of the body, and have their proper residence in the mind; as pride, envy, malice, wrath, revenge; discontent, covetousness, deceit; impenitence, unbelief, and numberless other evils. But from all of these we are to be cleansed. If one be retained willingly, deliberately, habitually, it will so defile, as utterly to destroy, the soul: as God has said, “If any man defile the temple of God, him will God destroy.” It is to no purpose for any to plead, that God has given them passions, and that they are not able to restrain them; for God will enable us to restrain them, if we cry to him for help: He has declared, that “his grace shall be sufficient for us.” Neither, on the other hand, must any one think well of himself, merely because he does not indulge any gross corporeal lusts: for he may be “fulfilling the desires of the mind to a vast extent,” even whilst he restrains “those of the flesh;” and the indulgence of spiritual lusts is no less hateful in the sight of God, than the gratifications which are more disgraceful in our eyes. A proud Christian, a passionate Christian, a discontented Christian, or an unbelieving Christian, is as palpable a contradiction in terms, as a drunken or a lewd Christian. Evil tempers and dispositions of whatever kind must be subdued and mortified; if but one reign in the soul, we are Christians in name only, and not in deed and in truth: for “they that are Christ’s have crucified the flesh with the affections and lusts.” Would to God that professing Christians would more attentively consider this! It is a grievous mistake to imagine, that any notions however scriptural, or any virtues however specious, will be of any avail, as long as one evil temper remains in us unmortified and unsubdued. “If we regard iniquity in our hearts (of whatever kind it be), the Lord will not hear us.”]

  2.      The cultivation of universal holiness—

[Not contented with “putting off the old man,” we are to be continually “putting on the new man, which after God is created in righteousness and true holiness:” we are to be “renewed in the spirit of our mind.” This is an expression that deserves to be deeply considered: for it contains the very essence of real sanctification. We must “put on the Lord Jesus Christg,” and have in ourselves the very “mind that was in him.” Mark his every disposition; his delight in God’s presence, dependence on his care, and zeal for his glory; his self-denying habits of every kind, and, at the same time, his patience and meekness, his compassion and love towards the children of men, even towards his most inveterate enemies: these are to be the dispositions which we are to cultivate, and in which we are to grow up even to perfection. Whatever we have attained, we are to “forget it all, and press forward for morek,” and to “grow up into him in all things as our living Head.” All this we are to do “in the fear of God.” This expression must be particularly marked: for in “the fear of God” the perfection of holiness consists. By “the fear of God,” I understand that tenderness of conscience, and watchfulness of mind, that guards against even a thought which would be displeasing to God. There is a susceptibility of impression (such as exists in the apple of the eye when touched by the smallest mote in the air), which we should keep alive in our hearts in reference to sin, and have in uninterrupted exercise. In this the Lord Jesus Christ himself pre-eminently excelled, being “of quick understanding in the fear of the Lord:” and it is by this that God has engaged to perfect his work within us, “causing us to fear him for ever,” and “putting his fear into our hearts that we may not depart from him.”

This is the crown of all Christian graces and attainments: without which nothing is of any value. It is the lowered tint which marks the ripeness and maturity of our choicest fruit: it is that by which the man of God is perfected, and the image of God is completed in the soul.]

The mention of the promises in connexion with this, leads me to shew,

  II.      The use of the promises in the production of it—

St. Peter tells us, that “by the promises we are made partakers of the Divine nature:” and to the same effect does St. Paul speak in the words before us. It is by the promises that we are to accomplish the task assigned us in the text. For this blessed work they are well fitted: for they operate,

  1.      In a way of motive—

[Who can contemplate the promises in the preceding context, and not feel his obligations to Almighty God so great as to outweigh every other consideration under heaven? Does God promise to “dwell and walk in us” as in his temple? Does he engage to “be our God,” as much as if there were no other creature in the universe besides ourselves that had any interest in him? Does he declare that he will both “receive us,” and act towards us, as the most indulgent Father towards his own beloved “sons and daughters?” Is all this promised to us freely, even to all who will separate themselves from an ungodly world, and seek his face? Who can contemplate this, and not instantly inquire, “What shall I render to the Lord for all these benefits?” Who can have such a hope in him, and not endeavour to “purify himself, even as God is pure?” It is thus that Paul felt his obligations to the Lord; and it is from the consideration of them that he urges us to an unreserved devotedness of ourselves to God, assuring us that the mercies conferred upon us render an entire consecration of ourselves to him “a reasonable service.”]

  2.      In a way of encouragement—

[Any one who should merely contemplate the greatness of the work assigned him, would sit down in despair: “How shall I hope so to cleanse myself from all sin, and to perfect holiness in the fear of God?” But in the promises, he finds ample ground of confidence and joy. “What! has God freely given to me his only dear Son, and will he not with him also freely give me all things?” Would an earthly father not refuse bread to his famished child, and will my Heavenly Father not give his Holy Spirit to me in the measure that I need his influences? To what purpose are all these promises which he has given me, if he will not work in me that measure of sanctification which is necessary to the complete enjoyment of them? But I find holiness amongst the most distinguished of his promises. He has said, “I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you:” &c. I will not fear then to engage in the work of “cleansing myself,” since God has promised to perform it in mes: for “if he work, who shall let it?” My weakness, so far from being an obstacle to him, shall rather be an occasion for him to glorify himself the more: and, “through him strengthening me, I can do all thingsu.”]

  3.      In a way of actual efficiency—

[The promises, as contained in the word, effect nothing: it is only as dwelling in the heart, and relied upon in the soul, that they produce any saving operation. Then they are of necessity accompanied by the Holy Spirit, who works in and by them; and who, on that very account, is called “The Holy Spirit of promise.” When applied to the soul by him, they have, if I may so speak, a buoyancy, bearing up the soul to high and heavenly things. We know that we, by filling a capacious vessel with air of a lighter species, can cause it to rise by its own buoyancy, and to soar above the clouds: how much more then shall we, when “filled with the Spirit,” and borne up upon the wings of promise, rise in our hearts and minds to the highest heavens! We are aware that this illustration is not to be pressed too far; but neither is it to be discarded altogether as fanciful, since our blessed Lord himself has said, that “his Holy Spirit in us shall be within us a well of water springing up unto everlasting life.” Here the heavenly tendency of the principle within us is plainly asserted: and, whatever be the word which first begets us to the heavenly life, it is the word of promise which brings the soul to its full maturity of Christian perfectionz. It was the abundant indwelling of the promises in the Apostle’s soul that filled him with “the love of Christ, and constrained him” to live unto his God and Saviour in a way that no other man ever did, and caused his “conversation to be continually in heaven.” And in proportion as they are realized in our souls, will be the sanctifying effects produced by them.]

  ADDRESS—

  1.      Those who are seeking holiness as their end, without using the promises as the means—

[This is common both in those who are altogether ignorant of the Gospel, and in those whose views of it are yet dim and clouded: in the one, it springs from self-righteous pride; in the others, from mistaken and misplaced humility: but in both it is a fatal evil.

As for the self-righteous formalist, he would reverse the Apostle’s exhortation, and, instead of saying, “Having these promises, let us cleanse ourselves,” they would say, Having cleansed ourselves, let us expect a fulfilment of all the promises. But no man shall ever attain salvation in such a way as that. No man can ever attain such holiness as God requires, but by the promises: nor, if he could, would such attainments ever purchase him an interest in the promises. They must be received as freely as they are given: they are given to us as sinners, as “ungodly,” as having no works whatever to bring to God: and, if we will not embrace them under this character, renouncing all dependence on our own righteousness, and seeking to be saved by grace alone, we shall never have so much as one of them fulfilled to us.

Nor is the legal Christian in reality building on any better foundation than the self-righteous formalist: for, though he does not profess to found his hopes on his own righteousness, yet he looks to his own attainments as his warrant for relying on the promises of his God. He thinks it would be pre-sumptuous in him to rely on the promises, because he cannot find in himself that measure of holiness which he considers as necessary to qualify him for an interest in them. But this is the very same error which the self-righteous formalist runs into: and the same answer, in a measure, must be given to it: only, whilst to the formalist I say, You must rely upon the promises; to the legal character I say, You may. They are all given as freely as the air you breathe: and precisely as the converts on the day of Pentecost apprehended them, so may you apprehend them freely, without money and without price: and as the jailor was justified by his faith the very instant he believed, so shall you be.

Nor need we be afraid of this doctrine as having a licentious tendency; for what was the effect of it in the apostolic age? the same shall it be in this and every age; the promises of God will always, when duly received, operate to the production of holiness; and every one who embraces them aright, will proceed to cleanse himself from all filthiness of the flesh and spirit, and to perfect holiness in the fear of God.]

  2.      Those who rest in the promises without regarding the end to be produced by them—

[Such persons there are, and ever have been, in the Church of God; persons, who think it legal to exhort men to holiness, and who make no other use of the promises, than to cherish in themselves an assurance of their own acceptance with God. These persons would correct the Apostle as an ignorant and ill-instructed teacher. They would say, “Having these promises, let us be full of confidence and joy:” but they would never deign to say, “Having these promises, let us cleanse ourselves:” this, forsooth, is legal. But whether they be right, or the Apostle, judge ye. Let such self-deceiving and conceited professors imagine as they will, God does not make so light of holiness: on the contrary, he tells us, that by our works we shall be judged in the last day, and by our works we are to be judged even now. Yes, by their fruits shall the followers of Christ be known: and if we slight them, we shall find all our pretended faith to be of no effect. “In vain shall we say, Lord, Lord, if we do not the things which he says.” I must entreat all then to shun this deadly heresy; and to search and try themselves, and see what effect the promises have produced upon them; for, as God is true, “without holiness shall no man see the Lord.”]

  3.      Those who are seeking the end by the appointed means—

[Shall you fail of success? Assuredly you shall not: for “the word of promise will bring forth fruit in you, as it doth in all the world.” Treasure up in your minds all “the exceeding great and precious promises,” which “in Christ Jesus are yea and Amen;” dwell upon them: plead them before God in prayer: declare to him your affiance in them: expect their accomplishment: limit not the Holy One of Israel in any thing: bear in mind that with him all things are possible. Verily, if you will thus believe, you shall see the glory of God. Sin shall be weakened in you: Satan shall flee before you: all the principalities and powers of hell shall be bruised under your feet: in a word, Christ shall be formed in you, and “you shall be changed into his image from glory to glory by the Spirit of your God.” Strengthened by these, your consolations shall be rich, your progress rapid, your victories secure: and in due time you shall possess the full substance of all the promises in the complete attainment of God’s perfect image, and the everlasting fruition of his glory.]

MMXXX

THE GROUNDS OF A MINISTER’S REGARD FOR HIS PEOPLE

             2 Cor. 7:3.

Ye are in our hearts to die and live with you.

THERE is in every man a quick sensibility with respect to any thing that may affect his character: even a slight insinuation, that seems to convey reproof, is keenly felt. On this account we ought to be extremely cautious, not only when criminating others, but even when vindicating ourselves; because a necessary self-vindication may easily be construed as an oblique censure upon others. We cannot but admire the delicacy of the Apostle’s mind, when asserting the integrity of his conduct towards the Church at Corinth. There were some in that place who had traduced his character: for the sake of others therefore it was necessary that he should declare his innocence with respect to the things that were laid to his charge. But fearing that, in doing this, he might appear to cast a reflection indiscriminately on the whole body, he adds, with exquisite tenderness and affection, that, so far from intending to condemn them all, he was willing, if his other duties would admit of it, to live and die among them.

In order to promote in all this amiable disposition, we shall consider,

  I.      The grounds of the Apostle’s love—

St. Paul felt a love towards the whole human race: but he was filled with a peculiar affection towards the Corinthians on account of,

  1.      Their relation to God—

[The Apostle had reason to believe that the Corinthians, notwithstanding some great evils which obtained among them, were truly converted to God; and that the greater part of them were very eminent Christiansb.

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