2 Cor. 13:14.

2 Cor. 13:14.

This was a just ground for loving them. Indeed, if he had not been penetrated with an unfeigned regard for them, he would have had no evidence of his own love to God: for “he who loveth him that begat, must love those who are begotten of him.”]

  2.      Their relation to himself—

[Having been, in God’s hand, the instrument of their conversion, he stood related to them as their spiritual father. Now, as a peculiar affection subsists between those who bear this relation according to the flesh, so it is reasonable that there should be a mutual regard between those also who are thus united in the bonds of the Spirit. Doubtless the Apostle did not confine his regards to these: but, having “travailed in birth with them,” he felt all the anxieties and affections of a parent towards them.]

The fervour of his love will appear from,

  II.      The way in which he manifested it—

We may notice in the context,

  1.      His affectionate remembrance of them—

[He boasted of them wherever he went: he held them up as peculiarly worthy of imitation: and so great was the satisfaction which he felt in hearing of their welfare, that it far over-balanced all the sufferings he endured. What clearer proof could he give of his affection for them?]

  2.      His faithful admonitions—

[Though he loved them, he was not blind to their faults. When he saw them deviating from the path of duty, he performed the office of a monitor and guide. He changed his voice towards them, as he saw occasion: sometimes he spake with the authority of an Apostle, and sometimes with the tenderness of a friend or parenth. This was an eminent proof of his love, because it shewed that his concern for their souls swallowed up every other consideration.]

  3.      His devotion to their service—

[He regarded not wealth, or ease, or honour; but would have been contented “to live and die with them” who had but ill requited all his past kindness: yea, he declared, that “he would most gladly spend and be spent for them, though the more abundantly he loved them, the less he were loved.” Nothing short of laying down our life for any person could testify more love than this.]

  APPLICATION—

  1.      Let us improve our intercourse with each other in life—

[It is the happiness of a minister and his people to have frequent and familiar intercourse with each other. We have through the mercy of our God enjoyed it; but alas! how little have we improved it! Let us look unto our God for his blessing upon us in future: for without that “neither Paul can plant, nor Apollos water, to any good purposem.”]

  2.      Let us prepare for our separation in death—

[As “the priests under the law could not continue by reason of death,” so neither can we under the Gospel. We must go to give an account of our stewardship; and you to answer for the advantages you have enjoyed. Let us be looking forward to that solemn meeting which we shall have at the bar of judgment. Let us implore help from God, that we may discharge our duties towards each other aright; and meet again, not as witnesses against each other, but as fellow-heirs of his glory. And the Lord grant that we may then be your joy, and that you may be “our joy and crown of rejoicing” to all eternity!]

MMXXXI

REPENTANCE EXEMPLIFIED IN THE CORINTHIAN CHURCH

  2 Cor. 7:10, 11.

Godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. For behold this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.

IT is sometimes urged against faithful ministers, that they distress the minds of their auditors by their preaching: and it must be confessed that the accusation is true. But it must not be concluded from thence, that they take a pleasure in grieving any, or that they are too harsh in their ministrations: they must declare the mind of God respecting sin and sinners, in order to bring men to repentance: and if they find any persons truly humbled for their sins, they account it the richest reward of their labours.

St. Paul had reproved the Corinthian Church for taking part with the incestuous man, instead of casting him out from their society: and his epistle had been the means of producing in them a godly sorrow, together with a suitable demeanour. When he found this to be the case, he wrote again to them, and told them, that it had pained him exceedingly to grieve any of them; but that he rejoiced in seeing their grief operate in so beneficial a manner; this godly sorrow had answered the very end of his admonitions; and he was now ready to pour the oil of joy into the wounds which he had inflicted.

We shall take occasion, from the words before us, to trace repentance,

  I.      In its nature—

[Repentance, as a grace, proceeds from God, the giver of every good gift, and from Christ, who is exalted to bestow itd; and who alone can produce in the heart that “godly sorrow which worketh it.”

To ascertain what godly sorrow is, we must compare it with “the sorrow of the world,” with which all of us are in some measure acquainted. The sorrow of the world may either relate to that sorrow which arises from worldly troubles, or that sorrow which a worldly man may have in reference to his sins. In either view it is a sorrow which “worketh death.”

The troubles of this life often depress men, so as to indispose them for their proper business, and rob them of all their comfort, and destroy their constitution, and ultimately to bring them to the grave.

Many also are greatly distressed in reference to their sins: they are filled with dreadful apprehensions of God’s wrath; they are harassed with unbelieving fears; they are even brought into the depths of despair, conceiving, that there is no mercy for them—that they are not of the number of God’s elect—that they have committed the sin against the Holy Ghost—and that it would be either hypocrisy or presumption in them even to offer up a prayer to God. Now this sorrow, like that before-mentioned, worketh only death. It keeps us from God, instead of bringing us to him; it leads us to cloke and extenuate, rather than to confess and aggravate, our sins; it stimulates only to self-righteous purposes and endeavours, which are invariably frustrated by the power of indwelling corruption; and sometimes it terminates even in suicide itself. At all events it causes hard thoughts of God, and utterly unfits the soul for real humiliation and contrition; so that, whether it be more or less afflictive at present, it equally furthers our eternal condemnation.

In direct opposition to this is that godly sorrow which produces genuine repentance. The fore-mentioned sorrow consists of unbelief, despondency, and fear of punishment; but the most essential ingredients of godly sorrow are faith, hope, and love. The person sorrowing goes to God, believing him to be a rewarder of them that diligently seek him — — — He goes to God through Christ, hoping that for Christ’s sake his sins shall be forgiven him — — — He goes to God with love in his heart, determining to justify God in whatever he shall do, yea, even in his own eternal condemnation — — —

Now this sorrow worketh repentance to salvation: it disposes a man to search out all his sins, and to humble himself for them in dust and ashes: it urges him to plead with earnestness the promises which God has made to returning penitents, and humbly to rely upon them: it causes him to seek after a conformity to God’s image; and determines him to glorify his Saviour with all the powers that he has. Such a repentance as this no man ever yet repented of; nor would he ever repent of it, however distressing the means had been by which it had been wrought in him. Every sorrow, short of this, would only issue in everlasting sorrow: but this sorrow invariably works repentance to life.]

Thus we have traced repentance to its source, and seen it in its cause. Let us proceed to trace it,

  II.      In its effects—

[The Apostle enumerates a great variety of effects produced in the minds of the Christians at Corinth: and his words have certainly a primary reference to that particular people on that particular occasion: but they admirably express also the emotions which are universally produced by true repentance, in whomsoever it obtains. We may therefore be permitted to consider them in that view, or, at least, to accommodate them to that subject.

For the sake of an easy distribution of the subject we shall transpose the first word, and consider it last: we shall then see the effects of genuine repentance in reference to our past, present, and future conduct.

The Corinthians, humbled by St. Paul’s reproofs, were studious to “clear themselves” to the world, to the Church, to their monitor, and to God himself; and to shew that they sincerely repented of what they had done amiss. They felt an “indignation” against the sin they had committed, and against themselves for having committed it; nor could they forgive themselves, till they knew that God had forgiven them. Thus will every true penitent endeavour to “clear himself,” and render it conspicuous both to God and man, that he is indeed a new creature — — — He is “indignant,” nor can he endure himself, when he reflects on his past life: when he calls to mind his rebellion against God, and his contempt of Christ’s redeeming love, he is covered with shame and confusion of face — — —

The Corinthians, penetrated with a sense of their misconduct, felt a holy “fear,” lest they should ever relapse into the sin of which they were repenting, or be drawn aside again to any similar enormity. They “vehemently desired” pardon of God for their past transgression, and grace, that they might be enabled to act with more consistency in future. They were animated in this with a “zeal” which nothing could damp, and with a “revenge” which determined them neither to spare the public offender, nor the evil dispositions of their own hearts. And do we not see in them the character of every true penitent? In all who truly repent, there will be an humble “fear” of falling again under the power of those lusts which formerly led them captive — — — a “vehement desire” to serve, to enjoy, to glorify their God — — — a “zeal,” which enables them to set their faces as a flint against the whole world — — — and a “revenge” that determines them to sacrifice their bosom lusts, though dear as a right eye, or useful as a right hand — — —

The Apostle further notices the “carefulness” with which the Corinthians exerted themselves to avoid every thing in future which might turn them aside from the path of duty. What word can more fitly characterize the disposition of a penitent in reference to his future conduct? Once he could walk at large, without taking any heed to his ways; but now he inquires whether the action be pleasing to God or not: he watches over the motives and principles by which he is actuated: he considers what may be the consequences of his actions both to himself and others: he is solicitous to avoid not only what is in itself evil, but whatever may be the means and occasion of evil. Hence he will not readily expose himself to temptation: he keeps at a distance from those amusements, and those companions that have formerly ensnared him: and he begs of God to guide his every step, and to “preserve him blameless unto his heavenly kingdom.”]

  We CONCLUDE with inquiring whether the commendation bestowed on the Corinthians in the text, can with propriety be applied to us?

[“Have WE in all things approved ourselves to be clear in this matter?” We ask not, whether we have had any repentance at all or not, (though perhaps there are many amongst us that have had no concern for their past sins, and that feel no anxiety about their eternal salvation): but we ask, whether we have had any other sorrow for sin, than such as will spring from worldly principles, and consist with a worldly mind?

Let us inquire whether our sorrow be of an unbelieving, desponding, nature, that is little else than slavish fear; or whether it be of an ingenuous kind, that leads us to rely on Christ in the exercise of an humble hope, and fervent love? — — —

Let us examine throroughly the effects of our sorrow, and see whether they accord with those which were produced in the Church at Corinth? Can we appeal to God, that we have “approved ourselves to be clear in this matter,” so that there is no room to doubt whether our repentance be genuine or not? If God were now to call us to his judgment-seat, could we appeal to him, as the searcher of our hearts, that it has been, and yet is, our daily endeavour to exercise such repentance as this?

Let it be remembered, that all other repentance must, and will, be repented of: all other repentance will leave us short of salvation: all other repentance will deceive us to our ruin. Our blessed Lord has told us, that, “except we repent, we must all perish:” and we have now seen the nature of repentance, not in a mere superficial manner, but as it may be distinguished from every thing that is apt to be mistaken for it. Behold then, life and death are before us; let us beg of God to undeceive us all, and to give unto us that repentance which shall never be repented of.]

MMXXXII

LIBERALITY TO THE POOR

  2 Cor. 8:1–5.

Moreover, brethren, we do you to wit of the grace of God bestowed on the Churches of Macedonia; how that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying its with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.

THE texture of the human mind is extremely delicate: and every one, who would produce any beneficial effect upon others, must approach them with tenderness and care. We may, by an unseasonable urgency, cause a person to revolt from a measure, to which by a more gentle address he might have easily been persuaded. The mind of man naturally affects liberty; and will be more powerfully moved, when its decisions appear to be the consequence of volition, than when they are called forth by the compulsory influence of persuasion. This the Apostle Paul well understood, and bore, as it were, in constant remembrance. Not that he on any occasion acted with artifice: no; his caution was the result of his own exquisite delicacy and holy refinement: and his success in affecting the minds of others bore ample testimony to the wisdom of his measures. He was anxious to obtain from amongst the Gentile Churches relief for the distressed and persecuted saints at Jerusalem. In writing therefore to the Church at Corinth who were more opulent, he endeavoured to interest them in behalf of their suffering brethren in Judæa. But he did not proceed, as we might have expected, to expatiate upon the wants of the sufferers, or on the obligations of the Church at Corinth to relieve them; but simply communicated, as an article of pleasing intelligence, the liberality that had been displayed towards them by the poorer Churches of Macedonia; and then stirred them up to imitate so laudable an example.

With the same view we shall now,

  I.      Consider the example here set before us—

The Churches here referred to were those of Thessalonica, Beræa, and Philippi: and truly their example was most eminent in respect of,

  1.      Their liberality—

[The real extent of liberality must not be judged of by the sum given, so much as by the circumstances under which it is given: our blessed Lord has told us, that the widow’s mite exceeded in value all that the most opulent had bestowed, because their donations were a small portion only of what they possessed, whereas her’s was her all, even all her living. To view the liberality of the Macedonians aright, we must particularly notice the time and manner of its exercise.

It was in a time of “great affliction and of deep poverty.” Now persons in great affliction are for the most part so occupied with their own troubles, as to have but little either of leisure or inclination to enter into the concerns of others — — — And, if they be at the same time in a state of deep poverty, they seem by their very situation, as it were, to be exempt from any obligation to relieve the wants of others: if they shed a tear of sympathy, it is as much as, under their circumstances, can be expected of them — — — But behold, it was in this very state, and under these circumstances, that the Macedonian Churches exerted themselves for the relief of persons belonging to a different and distant country, of persons too, who, though agreeing with them in the profession of Christianity, differed widely from them in many points of subordinate importance.

The manner too in which their liberality was exercised deserves particularly to be noticed. It was put forth voluntarily: they waited not for any application to this effect from the Apostle; they were willing of their own mind to embrace the opportunity afforded them of fulfilling a duty so congenial with the best feelings of their hearts. It was exercised also bountifully. Their ability was the only measure of their gifts. In some respect they seemed, as it were, to exceed even that: for “to their power, and beyond their power,” they exerted themselves, insomuch that, according to God’s estimate of their gifts, they “abounded unto the riches of liberality.” And what they did, they did zealously. They did not make an offer which they hoped would be refused, and then, on the refusal, feel pleased that the will had been accepted for the deed: no; they forced the Apostle to accept their donations: they would not suffer him to decline their offer; “they prayed him with much entreaty that he would be their almoner, and be the medium of conveying to their afflicted brethren the relief which God had enabled them to bestow.

If we would know whence it was that they were enabled so to act, the text informs us: it was, primarily, from “the grace of God” operating powerfully on their hearts; and, next, from the joyful frame of their minds, which bore them up above all their own trials, and exulted in every opportunity of manifesting their love to their blessed Lord and Saviour. They had “an abundance of joy” in the midst of their deep poverty; and that “joy in the Lord was their strength.”]

  2.      Their piety—

[This was not a whit less remarkable: indeed, it was the foundation, of which their liberality was the superstructure. They “first gave up themselves to God” in a way both of secret surrender, and of open profession.

They surrendered themselves wholly to Christ as his willing subjects and servants. Without this, all their liberality would have been a mere heathen virtue. If, without love to man, a person might “give all his goods to feed the poor, and yet be no better than sounding brass or a tinkling cymbal,” much more would his best actions be of no value, if not springing from love to God. It is this principle that constitutes the perfection of every thing we do, and makes a wish, a sigh, a groan more acceptable to God than the most splendid action without it. Every thing emanating from it has “an odour of a sweet smell, and is a sacrifice truly acceptable and well-pleasing to God.”

At the same time they openly and boldly confessed Christ before men: “They gave themselves to the Apostle and to the Church, by the will of God.” They were not timid Christians, fearful of augmenting their afflictions by an open profession of the Gospel: they were willing to bear any cross which their adherence to Christ might bring upon them. They had already been brought into “a great trial of affliction, and to deep poverty,” for his sake: but none of these things moved them, nor did they “count even life itself dear to them,” if only they might but honour their Divine Master, and finish their course with joy. This put an additional value on their services, as manifesting the very spirit that was in Christ, “who willingly impoverished himself to enrich a ruined world.”]

Having so excellent an example before us, we will now,

  II.      Propose it to your imitation—

First, we would call you to imitate their piety—

[This, though last mentioned in the text, was first in point of time, and was, in fact, the source and fountain of all the graces which they exercised.

We call upon you then to “give yourselves up wholly to the Lord.” This is the indispensable duty of every child of man. As creatures, we are bound to serve and glorify our God, from whom we have received all that we are and have; but, as redeemed sinners, our obligation to serve him is infinitely enhanced. The Apostle tells the Corinthians in his former epistle, “Ye are not your own; ye are bought with a price:” so say I to every one amongst you, “Ye are not your own.” Nothing, that you either are or have, is your own: the members of your bodies, the faculties of your souls, your time, your property, your influence, all belong to him, “whose you are, and whom you are bound to serve:” all are to be improved for his glory; as St. Paul has said, “Ye are bought with a price; therefore glorify him with your body and your spirit, which are his.” And this is as reasonable as it is necessary; agreeably to what he has elsewhere said, “Yield yourselves a living sacrifice, holy and acceptable to God, which is your reasonable service.”

But with this secret surrender of yourselves to the Lord Jesus Christ there must also be an open avowal of your adherence to him. “With the heart man believeth unto righteousness; but with the mouth confession is made unto salvation.” “If we will be Christ’s disciples indeed, we must take up our cross daily and follow him:” we must follow him “without the camp, bearing his reproach:” and so far must we be from dreading his cross, that we must “glory in it,” and “rejoice that we are counted worthy to bear it,” and “esteem as Moses did, the reproach of Christ as greater riches than all the treasures of Egypt.” We must never be ashamed of Christ; for, if we be, he will be ashamed of us “in the presence of his Father, and of the holy angels.” “If we confess him, he will confess us; but, if we deny him, he will deny us.” When the Apostle says, “they gave themselves unto us by the will of God,” it must not be understood as if he gloried in gaining proselytes to himself: it is of their union with the Church, as avowed friends and followers of Christ, that he speaks; and this all must be, if they would approve themselves faithful to their Lord and Master: this is the will of God respecting every child of man; that we “come out from the world, and be separate” from it, and be “as lights shining in a dark place,” “holding forth in the whole of our spirit and conversation the word of life.”

Let me then urge upon you all this duty. The Churches of Macedonia acted thus in defiance of all the malice of men or devils: though brought by means of it into “a great trial of affliction and deep poverty,” they turned not back, but strove the more to glorify their God in proportion as their enemies sought to suppress their zeal. So then do ye also: harbour not for a moment that “fear of man which bringeth a snare;” “fear not man, who can only destroy the body; but fear him, and him only, who, when he has destroyed the body, can destroy both body and soul in hell.”]

Next, we would invite you to imitate also their liberality—

[Your obligations to it are as great as theirs: for you, as well as they, “have been redeemed by the precious blood of that spotless Lamb, the Lord Jesus Christ” — — — The occasion too, if not altogether similar, is quite as urgent: for if we plead not now in behalf of persons reduced to the deepest distress by persecution, we plead for those whose circumstance are most indigent, and whose temporal benefit is consulted with an ulterior view to the welfare of their souls — — — May I not add too that the means afforded you are similar? You cannot personally perform all the offices that are executed by those who have undertaken to dispense your charity — — — Nor will it be necessary for you to “pray others with much entreaty” to be your agents; since a number of suitable persons have voluntarily devoted themselves to this good work.

Let me then call upon you all to “manifest” by your liberality “the sincerity of your love to Christ.” I will not except any from this labour of love. Are any of you “in a great trial of affliction,” and at the same time “in deep poverty?” I would not on that account dispense with your exertions; nor would you wish me so to do, if you have received the grace of God in truth. I will not indeed be importunate with you, as with others: but I will remind you of what was done by the Christians of former days in circumstances more afflictive than your own: and I will add, that their conduct is set forth by the Apostle as worthy to be followed by Christians in every age: I say, I will not urge you to liberality on this occasion; but I well know what you will do, if “God has bestowed his grace upon you:” I know, that “to your power, and even beyond your power, you will be willing of yourselves.” But to those who are in circumstances of ease and affluence I would say, Look at the example set before you; and think what exertions your circumstances require. O, give not in a grudging or sparing manner; but let it be seen by your donations what you understand by “abounding unto the riches of liberality:” and, as God in his providence has enabled you to stretch forth Corinthian hands, shew that he has also in his mercy given you Macedonian hearts — — —]

MMXXXIII

LIBERALITY TO THE POOR RECOMMENDED

  2 Cor. 8:7, 8.

As ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.

THOUGH there is no such thing as absolute perfection in this life, the Christian, if his life really correspond with his profession, is in some sense a perfect character. In this respect, the new creation of the soul resembles the first creation of the body. A child, the very instant it comes into the world, is perfect in all its members: advancing years will strengthen him, indeed, in every one of them, but will add to him no new faculty, or sense, or power. So the child of God, when once he is truly regenerate, possesses in himself the whole circle of Christian graces, though at first in a state of infantine weakness only: but the more he cultivates them, the more will they all improve. The particular grace which is here mentioned requires more than ordinary attention, because of its transcendent excellency, and because of the frequent occasion which arises to the whole Christian world for the exercise of it. The Apostle acknowledged, that in other graces the Corinthians greatly excelled; and therefore he took encouragement to recommend to them a similar pre-eminence in this grace also.

To bring this subject before you to advantage, I must mark,

  I.      The commendation given—

The approbation here manifested was doubtless exceeding strong—

[Many are afraid to express approbation of what is good, lest the person commended should make it an occasion of pride. But this was not the mind of the Apostle Paul. He would not indeed pay a compliment to any man at the expense of truth: he even appeals to man, and calls God himself also to witness, that “he had not at any time used flattering words:” but yet he saw no reason for withholding from men a testimony of his approbation, when the expressing of his sentiments would encourage them to increased exertions in the cause of God. To the Christians at Rome he expresses himself thus: “I am persuaded of you, my brethren, that ye are full of goodness, filled with all knowledge, able also to admonish one another.” To the Corinthian Church he speaks in yet stronger terms: “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you; so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ.” So again, after the high eulogium which he had given them in my text, he tells them, in the very next chapter, that all who had heard of their liberality “both prayed for them and longed after them for the exceeding grace of God in them.”

And good reason there was for this commendation: for their “faith” was genuine; their “utterance” easy and intelligible to all whom they addressed: their “knowledge” was diversified; so that they delivered their sentiments to great advantage: and so devoted were they to the service of God in their respective spheres, that nothing could exceed their “diligence:” and in addition to all this, instead of setting up themselves or others against him, as had formerly been the case with many amongst them, they abounded also in “love to him,” as their common parent. Truly this was a state highly creditable to them, and most honourable to Christianity itself.]

And may I not adopt, in some measure at least, the language of my text towards you?

[God knoweth, my brethren, that I would not knowingly “use flattering words towards you:” but I must and will say, in reference to many of you, that your “faith” is remarkably simple, unmixed with erroneous notions of any kind. You do also, in your respective spheres, communicate instruction to others with a ready “utterance,” and with a “knowledge” that is at once enlightened and discreet. You discharge also, with “diligence, all” your offices in common life. And I should be ungrateful in the extreme, if I did not acknowledge also your “love to your minister,” and your readiness to promote any measures for the good of others which he proposes for your adoption and support. And, from this view of your character, I am emboldened to exhort you to bear with me, whilst I call your attention to,]

  II.      The advice administered—

“See that ye abound in this grace also,” the grace of liberality to the poor. The words added in our translation here are too strong. The Apostle tells us, that “he did not speak by way of commandment, but only in a way of advice.” He tells us, also, on what grounds he offered this advice; namely,

  1.      Because he wished them not to be outdone by others—

[He had said of the Macedonians, that “they, out of their deep poverty, had abounded unto the riches of liberality.” Now, shall the rich Corinthians be exceeded by the poor and afflicted Macedonians? God forbid. It would be a disgrace to them to be found wanting in a duty which they were so much better able to fulfil: and therefore, “from the forwardness of others, he takes occasion” to excite in them a holy ambition to excel. Some would be ready to think that such a motive was low, and carnal, and unworthy of a Christian mind. I grant there is an unholy ambition; but there is also a holy emulation, to which men may with propriety be called; such as that which St. Paul endeavoured to excite in his Jewish brethren, when he addressed the Gospel to the Gentiles, and “magnified his office as a minister of the Gentiles, if by any means he might provoke to emulation them who were his flesh, and might save some of them.”

And on this ground I would now address myself to you — — —]

  2.      Because he would have them “place beyond a doubt the sincerity of their love”—

[Love must be operative, if it be sincere; yea, and must operate too in this way: for “if we see a brother have need, and shut up our bowels of compassion from him, how dwelleth the love of God in us?” or, “if we see a brother or sister have need, and bid him be warmed and filled, whilst we administer nothing for his relief, what are our professions of love to man, but downright hypocrisym?” If we have truly Christian love, it will resemble “the love of Christ, who, though he was rich. yet for our sakes he became poor, that we through his poverty might be rich.” Then I call you, brethren, to this proof of your love. Let it be seen that “you love not in word, and in tongue; but in deed, and in trutho.” The occasion for your liberality is great and urgent — — — and I trust, that “as ye abound in” every other grace, so ye will not merely exercise, but every one of you according to your ability “abound in” this grace also.]

  Brethren, let me, in conclusion, ENTREAT you,

  1.      To merit this commendation—

[Verily, if the Christian world at large were addressed in such terms as these, it would be as keen a satire as the most malignant infidel could utter — — — But I must say, that if you answer not, in some measure at least, to this character, you have no just title to the Christian name: you resemble those rather in the Church of Philadelphia, “who said that they were Jews, but did lie.” “He who is a Jew in deed, must be a Jew inwardly; and have the circumcision, not of the flesh only, but of the Spirit also; the praise of which is not of men, but of God.”]

  2.      To fulfil this duty—

[Need I say, that charity brings with it its own reward? You may conceive that the indigent and distressed are greatly comforted by the seasonable relief that is administered to them: but this I tell you with confidence, that they who on Christian principles administer to their relief, are the happier of the two: for we have authority to declare, and it was a favourite saying of our Lord, that “it is more blessed to give than to receive.”]

MMXXXIV

THE GRACE OF CHRIST

  2 Cor. 8:9.

Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

THE excellence of Christianity with respect to the mysteries it reveals, and the precepts it inculcates, is generally acknowledged; but few see it with respect to the motives by which it enforces the performance of our duty. But in this last respect it differs as widely from all other religions as in either of the former; and claims an undoubted superiority over all the dogmas of philosophy, and over Judaism itself. The love of Christ in dying for us is not merely proposed as a tenet to be believed, but is urged as the most powerful, and indeed the only effectual, argument for the quickening of us to an universal and unreserved obedience. This was the consideration by which St. Paul enforced his exhortations to liberality when writing to the Corinthian Church: and it will be universally operative, wherever it is understood and felt.

In discoursing on this subject we shall not enter in a general way into our fall, and our recovery by Christ, but will,

  I.      Set forth the grace of Christ as it is here delineated—

There are four distinct considerations in the text, every one of them reflecting light upon this point, as so many mirrors uniting their rays in one common focus. These we shall view in their order:

  1.      The pre-existent state of Christ—

[In the text we are told, “He was rich.” This idea when applied to our fellow-creatures we can easily understand: but who can comprehend it when applied to Christ? What adequate conception can we form of his glory or felicity? He was from all eternity “in the bosom of his Father,” and was “daily his delightb.” He had a communion with the Father in all that he knew, in all that he didd, in all that he enjoyed. He had a most perfect Oneness with the Fatherf, possessing in himself all the fulness of the Godhead, and receiving together with him the adoration of all the angels in heavenh. Such was the glory which Christ had with the Father before the world was brought into existence. Nor was he capable of receiving any addition either of honour or of happiness from his creatures. He would have been equally great and glorious though no creature had existed either in earth or in heaven to behold himl; or though all who transgressed against him should perish for ever. Yet such was his love, that in the midst of all his blessedness he thought of us, and undertook our cause, and engaged to become our substitute and surety.

How infinitely does this “grace” transcend our highest conceptions! Indeed we do but “darken counsel by words without knowledge,” when we attempt to speak on this mysterious subject.]

  2.      The humiliation to which he submitted—

[It was a marvellous act of grace that he should condescend to form creatures, and to give them a sight of his blessedness and glory. But that he should notice them after they had left their first estate, and despoiled themselves of their original righteousness, this was an act of condescension which we should have deemed impossible, if he had not actually evinced by his conduct that it could be done. But who would believe it possible that he should stoop so low as to take our nature upon him? Yet even that he did; and that too not in its primitive state, but in its present fallen state, subject to numberless infirmities and to death itself. He was “made in the likeness of sinful flesh,” and was in all things like unto us, sin only exceptedo. Nor did he assume even our fallen nature in its highest condition: he was born, not in a palace, but a stable; he spent his life, during the first thirty years, in the low occupation of a carpenter; and, for the four last years, he was often destitute of the common necessaries of life, yea, even of a place where to lay his head. He was aware that he should meet with nothing but contempt and persecution from men; and yet he submitted to it for their sakes. But even this, great as it was, by no means reaches to the full extent of his debasement: No; he put himself in the place of sinners, that he might endure the curse due to their iniquities: he submitted to bear the assaults of Satan, and the wrath of Godr. If therefore we would form a just idea of his humiliation, we must visit the garden of Gethsemane, and see him bathed in a bloody sweat, and hear him “making supplication to his Father with strong crying and tears,” for the removal of the bitter cup: we must then follow him to Calvary, and hear his bitter complaints under the depths of derelictiont, and behold him in the midst of inexpressible agonies of soul and body, dying the accursed death of the cross: and lastly, we must view him imprisoned in the grave under the sentence of the law, of that law which doomed us all to everlasting death. Here, here was humiliation, such as filled all heaven with wonder; here was poverty, such as never can be comprehended by men and angels.

In this view the Apostle elsewhere describes the grace of Christ, contrasting the dignity of his pre-existing state with the state he assumed, and the degradation he endured. O that we might have worthy conceptions of it, and be enabled in some poor measure to comprehend its unexplored heights, its unfathomable depths!]

  3.      The objects for whom he interposed—

[It was not for angels, the highest order of created beings, that Jesus interested himself, but for man: he passed by them, and deigned to notice us. But was there any thing in us more than in them, to recommend us to his regard? No: we were destitute of any the smallest good; and full of all imaginable evila. There was not a faculty of our souls that was not debased by sin, nor a member of our bodies that was not polluted with iniquity. We were even haters of God himselfc; and so full of enmity against him, that we were actually incapable of obeying any of his laws, and as far as our influence or example could prevail, we strove to banish him from the worlde.

Our misery too was as great as our wickedness. We were under sentence of condemnation, and exposed to all the curses of the broken law: “the wrath of God abode upon us;” and nothing remained but that the thread of life should be cut, and we should have been miserable in hell for evermore. Yet such was his compassion that he interposed for us, and became our mediator with God, our “advocate with the Father.” How wonderfully does this enhance the grace he has manifested! It would be a marvellous effort of love, if a king should put himself in the place of a condemned rebel, and suffer the sentence of the law in his stead: but for the Creator himself to become a creature, that he might suffer in the place of those who deserved nothing but death and hell, well may this be termed “the exceeding riches of his grace,” the very masterpiece of Divine love!]

  4.      The state to which, by that interposition, he exalts us—

[If he had procured a remission of our sentence, and the favour of annihilation, what a mercy would it have been! and what a mercy would the devils account it, if they could obtain such a favour at his hands! But this would not satisfy our adorable Saviour: he had far higher views in undertaking for us: he determined to restore us to a state of reconciliation with God; to renew our nature, and thereby fit us for the enjoyment of God. Moreover, to all the blessings of grace and peace he determined finally to add that of everlasting glory. He determined, not merely to remove our poverty, but to make us “rich.” And in order to see how rich he makes his people, contrast for one moment the state of Dives in hell, crying in vain for one drop of water, and Lazarus enjoying all the fulness of God in Abraham’s bosom. Such are the riches he designs for us: to procure them for us was the very end of his incarnation and death: nor will he ever relinquish those whom he has purchased with his blood, till he makes them “joint-heirs with himself,” and puts them into possession of that “inheritance which is incorruptible, and undefiled, and never-fading.” In a word, he became bone of our bone, and flesh of our flesh, that we might be one spirit with himh. He emptied himself of his glory, and descended, as it were, to the lowest hell, that he might “pluck us as brands out of the burning,” and exalt us to the throne from whence he camek.

Such, such was the grace of Christ: it was infinitely more than words can express, or than imagination can conceive.]

Having endeavoured to unfold this mystery, we will,

  II.      Inquire what you “know” respecting it—

It is here taken for granted that all Christians “know” this grace. Let me ask then, What you do know of it,

  1.      As an article of faith—

[Multitudes who are called Christians, know scarcely any thing respecting the faith which they profess; and, if interrogated concerning the ground of their hopes of salvation, would be found to expect it, not as purchased for them, by the death of Christ, but as obtained and merited by their own repentance and good works.

Many indeed are decidedly opposed to the principles of the Gospel, denying strenuously the divinity of Christ, and the atonement made by him, and the doctrine of justification by faith in him. As for such persons, they, with all their pretended knowledge, are as ignorant of the Gospel as if they had never heard it at all: and, if they were to attempt to expound my text, would reduce it to the veriest absurdity; divesting the work of Christ of all its grace and of all its efficacy.

But ye, I hope, brethren, “have not so learned Christ.” Ye, I trust, do indeed believe in him as “Emmanuel, God with us.” Ye believe that all the glory of the Godhead was his; and that laying aside, as it were, for a season that glory, he become a man, and lived and died for you; that by his atoning blood he might reconcile you to God, and by his all-perfect righteousness he might obtain for you a title to an heavenly inheritance. You believe that if ever you possess the felicity of heaven, it must be altogether through the poverty which he submitted to for you: and all your hopes of heaven you found on him alone.

Hold fast then this faith. Yet let it not be in you as a mere speculative truth, but seek to improve it,]

  2.      As an influential principle—

[It is in this view that it is particularly brought forward in my text. And in this view chiefly was it endeared to the Apostle Paul, who bears this testimony respecting it; “The love of Christ constraineth me.” He rightly judged, that, “if one died, then were all dead; and that he died for all, that they who live, should not live unto themselves, but unto him who died for them and rose again.” Now then has it that same influence on you? Does it fill you with wonder and admiration, that the God of heaven and earth should stoop so low for you, and submit to such indignities for you, and endure such sufferings for you, and by such mysterious methods obtain eternal glory for you? My dear brethren, if you know this mystery aright, it will so operate upon you, as to make you feel, that all you are, and all that you have, is Christ’s, to be employed solely and exclusively for him, whose you are, and whom you are bound to serve. “You will live not to yourselves, but altogether for him who is by every possible claim the rightful Lord both of the dead and living.

The consideration of this love too will lead you to walk in his steps, and to shew to others, as far as you are able, the love which he has shewn to you — — — True indeed, you are not in existing circumstances required to impoverish yourselves to enrich others; but to make “your abundance the means of supplying the necessities of your poorer brethren” you are called; yea, and you are bound so to improve your talents, in order “to shew the sincerity of your love to Christ” — — —]

  APPLICATION—

  1.      Seek then this knowledge—

[You well know with what labour and industry worldly knowledge is obtained: and will you grudge the labour that is necessary for the attainment of divine knowledge? What are all earthly sciences in comparison of “the grace of Christ?” St. Paul, the most learned man of his day, “accounted all things but dung for the excellency of the knowledge of Christ Jesus his Lord.” And you also, if you estimate things aright, will never rest, till you have acquired some insight into the great mystery of redemption through the sufferings of your incarnate God — — — As to the poor and illiterate, the knowledge of philosophy is far beyond their reach: but not so the knowledge of divine mysteries. “What God has hid from the wise and prudent, he does and will reveal to babes.” “The weak and foolish he has chosen in preference, in order that he may confound the wise and mighty, and constrain all to glory in him alonet.” Only ask of God to enlighten your minds by the influence of his good Spirit, and “he will give to every one of you liberally, and without upbraiding” — — —]

  2.      Endeavour to improve it for the good of others—

[This is the knowledge which saves the soul. In “this is eternal life,” which is the inalienable property of all who possess ity. Will you then “hide this light under a bushel, instead of making use of it for the benefit of all around you?” That be far from you. No, my brethren, seek to “grow in the knowledge of the Lord Jesus Christ” yourselves, and diffuse it, if possible, to the very ends of the earth — — —]

MMXXXV

LIBERALITY ENCOURAGED

  2 Cor. 8:13–15.

I mean not that other men be eased, and ye burdened: but by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality: as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.

YOU have heard the king’s letter read to you: and if St. Paul thanks God for “putting into the heart of Titus an earnest desire” to improve his influence at Corinth for the relief of the distressed Christians at Jerusalem, well may we acknowledge with thankfulness the goodness of God, who has “put it into the heart of our king” to exert his influence with us in behalf of our distressed brethren in the north: and I do trust, that a measure of the same success which Titus was favoured with at Corinth, will attend the appeal now made in the king’s name to your liberality on this occasion. The distress being extremely great and urgent, I will shew you,

  I.      What the inequalities of Divine Providence call for at our hands—

That there are great inequalities in the states of men, is obvious, in all places and in all ages. Even in the country which was governed more immediately by God himself, it was declared, that “the poor should never cease out of the land:” much more, therefore, may we expect to see the same dispensations in our land.

Certainly there are great inequalities in the states of men—

[These occur, from birth, from education, from accident. One person is born to opulence, and, from the moment he comes into the world, enjoys all that this world can afford: another, from the first instant of his birth, is destitute of the most common necessaries of life, or would be so if they were not supplied by the hand of charity — — — One, from early infancy, is instructed in some branch of knowledge that may fit him for a higher sphere; whilst the mind of another is left without any culture whatever: and hence we see some, even of the lower classes of society, rise to wealth and eminence; whilst others, for the want of such advantages, are left to perform the most degrading offices in life — — — And from what we call accident, that is, from occurrences which could neither have been anticipated nor avoided, have the most astonishing changes been produced; the rich being reduced to penury, and the poor being elevated to situations of wealth and dignity. The greatest acquisitions have been made by some unforeseen event, that has prepared the way for them, and almost forced them, as it were, upon us. On the other hand, what bereavements have been suffered, from fire, from inundation, from reverses in trade, from the failure of others, from war, from civil commotion, or even from sickness, which has incapacitated men for their proper duties! — — —]

And what do these call for at our hands?

[Are the rich to sit down satisfied, as if their abundance was given them for themselves alone? or are they not rather to consider themselves as stewards of the Lord, appointed by him to minister to the necessities of their poorer brethren? God himself, in the wilderness, shewed us what his end was, in so diversifying the lots of men. He gave to his people manna from the clouds of heaven; and he appointed that every one should gather an omer of it daily, for his own use. But it frequently happened, through some accidental circumstance, that some gathered less than the measure prescribed, and some, perhaps through illness, gathered none at all: yet, without any concerted plan, it constantly happened, that if some of a family gathered less than their proper measure, others had gathered more: and in all the families of Israel, for the space of forty years, it was found, that when the whole of a family put their gatherings together, they amounted to the precise quantity that was enjoined; “those who had gathered much having nothing over, and those who had gathered little having no lack.” Now God would have us also to know, that all which we have, however laboriously gathered up by us, was His gift, and given by him for the express purpose of administering to the necessities of our more indigent brethren. True, we are not called now to put all we have into a common stock; but we are called to “make our abundance a supply for the necessities of others;” that so there may be such a measure of “equality,” as will consist with a due maintenance of all the different orders in civil and social life.]

With these inequalities we shall be well satisfied, if we consider,

  II.      The vast advantages derived from them—

Exceeding great benefits arise from such dispensations: for,

  1.      They call forth from men the greatest possible exrecise of grace—

[To all classes of the community, the poor as well as the rich, are these dispensations truly beneficial. The poor derive instruction, which they would not attain in any other way: they learn both resignation to the Divine will, and dependence on the care of heaven. If tempted at any moment to repine, they learn to say, ‘”Shall a living man complain?” If I had my desert, it is not bodily sustenance that I should want, but a drop of water to cool my tongue in hell — — — I see the birds, that plow not, nor sow, nor gather into barns, have food in due season provided for them: why, then, should I despond? The God that feedeth the ravens, can feed me: and he will rather send me food by the very ravens themselves, than suffer me to want what he sees to be good for me.’ — — —

The rich, too, are taught most invaluable lessons by what they see around them. From beholding the distresses of others, they learn to sympathize with the afflicted — (what an invaluable lesson is that!) They learn, also, self-denial, which they gladly practise, “that they may have to give to him that needeth.” And I hesitate not to say, that they have more exquisite pleasure in any instance of self-denial, than any person upon earth has in the most unbridled sell-indulgence. But what shall I say of the delight they feel in acts of beneficence? This is the very occupation, if I may so speak, of God himself, “who is good to all, and whose tender mercy is over all his works.” This, too, is pre-eminently the point in which they are conformed to the image of “their Lord and Saviour Jesus Christ; who, though he was rich, yet for our sakes became poor, that we, through his poverty, might be rich.”

And now tell me, I pray you, whether these different classes be not greatly benefited, when called to the exercise of such graces; for which there would be comparatively no scope, if these inequalities in providence did not exist? — — —]

  2.      They bring to God the greatest possible acquisition of glory—

[Take all these persons in their respective stations: and see how all of them admire and adore God for the manifestations which he thus gives of his providence and grace; the poor, in having their wants so seasonably supplied; and the rich, in being made God’s honoured instruments of good to man — — — This is very particularly noticed by St. Paul, in the following context; and in comparison of this honour accruing to God, the relief conferred upon the poor he accounts as nothing: “The administration of this service,” says he, “not only supplieth the want of the saints, (that is comparatively a small matter,) but is abundant also by many thanksgivings unto God; while, by the experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men; and by their prayer for you, who long after you for the exceeding grace of God in you.” And then he adds, with a heart overflowing with gratitude to God, “Thanks be unto God for his unspeakable gift!”

Now, if there were no such inequalities, there would be no scope for the rectifying of them; and, consequently, none for the adorations and thanksgivings offered unto God by those for whom he had so mercifully interposed. Say, then, whether these inequalities be not, on the whole, an unspeakable blessing to mankind; and whether, instead of repining at them, we ought not to adore and magnify our God, who makes such use of them, for the exercise of such grace, and for the manifestation of such glory unto men?]

  Let me not, however, forget your necessities, brethren, whilst I plead for the relief of others: but let me ENTREAT you,

  1.      To seek from God the supplies which you yourselves need—

[None of your fellow-creatures, how destitute soever they may be in respect of temporal necessities, are half so necessitous as you, in relation to your spiritual condition. In this respect, all, whether rich or poor, are on a level. Truly, there is a sad “equality” with respect to this: all being not only “wretched and miserable,” in a general view, but “poor, and blind, and naked,” in particular. And who shall give you relief? Shall any fellow-creature be able to succour you? No: the best man on earth has “no more oil in his vessel than is needful for himself.” There is no help for any man, but “in Christ Jesus, in whom it has pleased the Father that all fulness should dwell;” and “from whose fulness he has ordained us to receive.” Get then, I pray you, brethren, a just sense of your necessities; and look to Christ for a supply of them: for “he is able to make all grace abound towards you, that you, having always all-sufficiency in all things, may abound unto every good work.”]

  2.      To impart to your fellow-creatures the relief which they need—

[The occasion is indeed urgent — — — And I may well call upon you to impart out of your abundance, according to your ability. Of course, some of you are able to give but little: but, “if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.” This, however, I must say, “He that soweth sparingly, shall reap also sparingly; and he that soweth bountifully, shall reap also bountifully.” Nor is it unwise for you to consider what changes may yet occur with respect to your own temporal condition: and how much you yourselves may hereafter need relief from the very persons you now relieve. In this view, I would say, for your encouragement, that “what you give to the poor, you lend to the Lord;” and in the hour of necessity he will repay you. Arise, then, all of you, to this good work; and “cast your bread upon the waters, that you may find it after many days.” In heaven, at all events, you shall find it: for God has promised, that not so much as “a cup of cold water given for his sake shall lose its reward.”]

MMXXXVI

THE BENEFIT ARISING FROM ATTENTION TO THE POOR

  2 Cor. 9:12–15.

The administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; whiles by the experiment of this ministration they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men; and by their prayer for you, which long after you for the exceeding grace of God in you. Thanks be unto God for his unspeakable gift.

IN this happy country, benevolent institutions of every kind abound, insomuch that there is scarcely any distress to which human nature can be subjected, for which some appropriate provision is not made. — — — But of all charities, there are none that deserve our support more, than those which have respect to the poor in an hour of sickness, and provide for their temporal and spiritual wants at the same time. Such is the institution to which we are to call your attention this day. We will briefly set before you,

  I.      The nature of the institution—

[It is called ‘A Visiting Society.’ Its design is to find out the modest and industrious poor in a time of sickness, and to administer to them relief for their bodies, and, at the same time, instruction for their souls. For the better accomplishment of this design, the town and neighbourhood are divided into districts; in each of which, two persons, one of each sex, are appointed to superintend their immediate vicinity, to inquire into such cases of distress as may come within their knowledge, and to afford them such relief as their immediate necessities may seem to require. As in such seasons the ears of men are more open to instruction, the visitors are to avail themselves of the opportunity thus afforded them, to direct the attention of the poor to the concerns of their souls, and to lead them to that adorable Saviour, who calls himself “The way, the truth, and the life.” Of these visitors, there is a meeting once a month under the superintendence of their minister, to report what persons they have visited; and to be advised, in case of any difficulty, what is most fitting to be done. At those meetings also the accounts of every district are settled; and the book which contains them is kept open to the inspection of them all.”]

From this short view of the institution may be judged—

  II.      Its great utility—

The words of our text refer to the contributions sent from Macedonia and Achaia to relieve the necessities of the saints at Jerusalem: and they mark with great distinctness the chief excellencies of the institution before us. Its obvious tendency is to advance,

  1.      The comfort of the poor—

[The poor in a time of health are happy; because their minds and habits are fitted to their state. But in a time of sickness their situation is truly pitiable; because they are unable to procure those comforts which their necessities require. Their very application for parochial relief sometimes subjects them to unkindness: and those, who have been familiar with them in a season of prosperity, too often neglect them in a time of need. Conceive then at such a season a visitor coming to them, and not only tendering to them that relief which they could not have obtained from any other source, but expressing the tenderest sympathy with them under their affliction: What a balm must this be to the wounded feelings of the poor sufferer! If the rich, who are accustomed to kindness from their friends, find it doubly acceptable at such a season, what must the poor man feel at the unexpected and unsolicited attentions of a perfect stranger!

But conceive the poor man now for the first time led to call upon his God; now instructed in the knowledge of a Saviour; now blessed with the first dawn of spiritual light, and begotten to a hope full of immortality: conceive him now saying with David, “It is good for me that I have been afflicted:” “Before I was afflicted I went astray, but now have I learned thy law:” How altered is his state! How peaceful is his mind! How exceeding joyful is he in all his tribulation!

Know ye then that such effects have frequently arisen from the exertions of those who are engaged in this good work; and it is the manifest tendency of the institution to produce them. This therefore may well recommend the institution itself to your support.]

  2.      The welfare of all engaged in it—

[To enter cordially into a work of this kind is no small exercise of grace: it truly displays “the exceeding grace of God in us:” and where grace is so exercised, it will assuredly be strengthened and confirmed. God has said, that “he who watereth, shall be watered also himself.” And we will appeal to all who have ever visited the chambers of the sick, and laboured for the spiritual welfare of their fellow-creatures, whether they have not been richly repaid by the blessing of God poured out upon their own souls? We know assuredly, that in proportion as any have offered unto God these sacrifices of love, they have been made by him to feast upon their own sacrifice.

But further, we are told in our text, that the persons relieved will offer up “their prayers” to God in behalf of those who relieve them: and is this a small benefit? Possibly the prayers may be only devout aspirations to God, such as “God bless you!” but shall such prayers go forth in vain? If God hears the cries of the injured, and punishes their oppressors, will he not hear and answer the prayers of men when offered for their benefactors? No doubt he will; and will recompense into the bosoms of the benevolent every benefit they have conferred.

Nor is it a small benefit to such benevolent persons that their names are respected, and their company desired. True indeed, we are not to engage in such services with a view to the applause of man: but we are not to despise the approbation and love of our fellow-creatures, but rather to accept it as an expression of God’s kindness to our souls. See how Job’s exertions in this way were recompensed: and was this a despicable reward? But consider how such benefactors are loved by the objects whom they relieve; “how greatly they are longed after for the exceeding grace of God in them.” How do the poor people count the hours, and almost the minutes, when these kind friends are expected to arrive! Truly this is a great honour from the Lord, and an unspeakable comfort to those who have rendered themselves so respected and beloved.]

  3.      The honour of the Gospel—

[Of this also the text particularly speaks. These kind offices are regarded both by God and man as a “professed subjection to the Gospel of Christ.” The Gospel expressly requires these offices of love. “Pure religion,” we are told, “is to visit the fatherless and widows in their affliction:” and again it is said, “Bear ye one another’s burthens, and so fulfil the law of Christ.” When therefore these offices are performed, the Gospel appears, in its true light, a religion of love.

And here we cannot but observe, how such conduct in the professors of the Gospel is calculated to silence all its enemies. Many cry out against the Gospel as inculcating faith only, and leading its advocates to neglect good works. But where shall we find among the enemies of the Gospel such institutions as these? where shall we find that a regard for the souls of men forms a leading feature in any charity of theirs? It is under the Gospel only that these institutions flourish; and no sooner does any one receive “the truth as it is in Jesus,” than he delights to aid such institutions to the utmost of his power. Truly this is most honourable to the Gospel: and that which so adorns the doctrine of God our Saviour, must needs be itself worthy of universal support.]

  4.      The glory of God—

[Doubtless it is not in the power of man to add any thing to the glory of his God. Yet, inasmuch as these institutions lead men to acknowledge the providence of God, and to adore him for his gracious interposition in their behalf, they may be justly said to advance the glory of God. And this view of the subject is repeatedly mentioned both in the text and context. The visitor may possibly, in the first instance, be regarded as the sole source of the benefit conferred: but his instructions soon lead the grateful person to behold the hand of God, and to render thanks to HIM as the true and only source of good. Then the benefactor is viewed in his true light, even like the angel sent by God to deliver Peter from his prison: but God is viewed as “the Author and Giver of the gift.” Then “thanksgivings abound to HIM;” and the person who perhaps thought nothing of his God before, now adores him and magnifies him from his inmost soul. This is the only tribute that man can pay to his Maker: but it is “a sacrifice most pleasing unto God.”]

  CONCLUSION—

[We now call upon you all to adopt the language of our text, and say, “Thanks be unto God for his unspeakable gift!”

The true import of these words is not generally understood. It is supposed, that, because our blessed Lord and Saviour calls himself “The gift of God,” and is undoubtedly the greatest of all God’s gifts to man, the passage must relate to him: but, both from the text and context, it is evident that we must understand it as relating to the alms which were collected for the service of the Church at Jerusalem. Speaking of the part which Titus had taken in this measure, St. Paul says, “Thanks be to God, who put the same earnest care into the heart of Titus for you:” where it is observable, that he traces the blessing to God as its true Author, and returns thanks to God for it. So in our text he speaks of “Thanksgivings to God” occasioned by it, and “God as glorified for it,” and “the exceeding grace of God” as manifested in it. Hence the import of it undeniably is, that “Thanks” should be given by all to God for so “unspeakable a gift.”

And truly it is “the gift of God:” it is God alone that has put it into the heart of so many persons to unite in so good a work. It is to his grace alone that we can trace this tender concern for the temporal and eternal welfare of our fellow-creatures. Man, by nature, has it not: and those who are ignorant of the Gospel have it not: they may talk about good works; but this is a work in which they never engage. We must therefore glorify God for it, as being the only true source from whence it proceeds.

And it may well be called an “unspeakable gift.” It is unspeakable, whether as existing in the visitors, or as operating on those who are visited. No grace can justly be considered as a light matter, since the smallest portion of it that can exist in the soul is of more value than the whole world. Of what value then must such “exceeding grace” be, such grace as most assimilates us to God himself! Was “the grace of our Lord Jesus Christ” most displayed in this, that “when he was rich, he for our sakes became poor, that we through his poverty might be rich?” This is the pattern which the visitors desire to imitate, so far at least as, by the most self-denying offices of love, to contribute to the utmost of their power to the happiness of their afflicted brethren.

If we look at the effects which have followed from their exertions, these are “unspeakable” indeed: for, in addition to the temporal comfort administered to Christ himself in many of his poor members, I doubt not but that there are at this very hour before the throne of God several, whose first thoughts about religion originated altogether in the instructions received from this society. Had there been but one soul brought out of darkness into the marvellous light of the Gospel by means of this institution, the labours of all connected with it would have been richly recompensed: but we say again, that several, we doubt not, will have to bless God for it to all eternity.

Let all then give thanks to God that such an institution exists; and let all contribute liberally to its support — — — We beg to remind you all, that the contributors, no less than the visitors, are accessary to all the good that is done by it; and may expect a blessing on their own souls: and we close our subject with that admonition of the Apostle, “He who soweth sparingly, shall reap sparingly; and he who soweth bountifully, shall reap also bountifully.”]

MMXXXVII

EFFICACY OF THE GOSPEL

  2 Cor. 10:3–5.

Though we walk in the flesh, we do not war after the flesh: (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

EVERY thing, however good, may be made to appear in a disadvantageous light, if we choose to put a perverse construction upon it: and the more diligent any person is in approving himself to God, the more must he expect to suffer from misrepresentation and calumny. His humility will be called superstition; his zeal, ostentation; his devotion, enthusiasm; and his whole deportment, hypocrisy. No man ever laboured to do what was right more than the Apostle Paul; yet no man was ever more calumniated. There was no self-denial which he did not exercise, no suffering which he did not cheerfully endure, for the good of others: yet through the artifices of false teaches, who sought to establish their own influence on the ruins of his, every thing he did became to him an occasion of reproach. There were great disorders in the Corinthian Church, which he sought to rectify. He in the first instance adopted the mildest methods: when these were ineffectual, he threatened to exert his apostolic authority: when still he could not prevail, he was extremely averse to use the necessary seventy; and forbore to do it, in hopes that his lenity might conciliate their regards, and reduce them to a willing obedience. But they construed all this change of conduct as the result of guile, or timidity. They considered him as influenced by a view to his own carnal interests, and as being unworthy of their respect in proportion as he strove to merit it. Of this he complains in the passage before us. He assures his adversaries that, though like other men he was still encompassed with infirmities, he was not actuated by any considerations of ease, or honour, or interest, but was intent on mortifying every evil thought in himself, as well as of checking it in them: and that, as he was impelled by a sense of duty in the whole of his conduct towards them, so, if his present kind entreaties should be without effect, he was ready and determined to exert his apostolic authority in casting out of the Church all obstinate offenders, and in inflicting on them also, by his miraculous powers, some heavy judgment.

This seems to be the import of the text as it stands connected with the context. But if we divest it of the peculiarities arising from the occasion, we shall find in it a summary view of the effects produced by the Gospel in the Apostle’s own mind, and, through his instrumentality, on the minds of others also. In discoursing upon it we shall be led to shew,

  I.      The opposition which sinners make to God—

We might here lay open the actions of men, and shew their contrariety to the commands of God. But the text speaks of “imaginations and of high things which exalt themselves,” not merely against the authority, but “even against the knowledge, of God.” We must therefore mark the rebellion of men as it shews itself in their “thoughts” which serve as “strong-holds” in which they are intrenched and fortified, and by means of which they exclude God from their hearts.

They fortify themselves then,

  1.      By proud thoughts—

[It is scarcely credible that such an insect as man should exalt himself with such impious presumption in the presence of his God. If we assert the authority of God, and vindicate his claim to their hearts, they reply, like Pharaoh, “Who is the Lord that I should obey his voice? I know not the Lord; neither will I obey his voice.”]

  2.      By unbelieving thoughts—

[We declare what will certainly be the issue of the contest; and that, if they will not bow to the sceptre of his grace, they shall be broken in pieces with a rod of iron: and that, if they will not have Christ to reign over them, he will call forth his executioners to slay them before himc. But not one word of this will they believe. They deny that God will ever execute his threatenings, or that they have any thing to fear at his hands.]

  3.      By worldly thoughts—

[When we summon them to surrender themselves up to God, they tell us, that at some more convenient season they may listen to us; but at present they are so occupied with the cares or pleasures of life, that they cannot find leisure for such concerns as these. To all our pressing invitations, they either answer, more civilly, “I pray thee have me excused,” or, more rudely, “I cannot come.”]

  4.      By self-righteous thoughts—

[When they are driven, as it were, from their out-posts, they raise interior fortifications with great zeal and industry: they encompass themselves with “works of righteousness,” and there insist upon stipulations and agreements with God. They will pay him such a tribute; they will perform such services; they will surrender up a portion of their hearts, provided their old friends and allies may be permitted to continue unmolested in the remainder. The terms of the Gospel are too humiliating for them: and rather than they will come like Benhadad, trusting solely on the mercy of the king of Israel, they will die in the breach, and be buried in the ruins of their citadel.]

  5.      By desponding thoughts—

[God’s entrance into the heart is not unfrequently obstructed by these, as much as by any other thoughts whatever. And it is surprising to see with what obstinacy they are defended. Sinners will even bring Scripture itself to support them against God, and to justify their rejection of his proffered mercy. They are as studious to persuade themselves that “there is no hope” for them, as once they were to assure themselves that there was no ground for fear.]

But impregnable as these “strong-holds” appear, God can “cast them down.” To evince this, we proceed to shew,

  II.      The means by which God overcomes them—

God in this warfare does not make use of “carnal weapons”—

[The sword of the civil magistrate is not wanted in it. It may indeed be properly used to suppress any evils which injure society, and to protect the godly in the free enjoyment of religious liberty: but it must not be put forth to propagate the truthi. Let Mahometans bathe their swords in blood, and Papists kindle their fires, to make proselytes to their religion; but God abhors such measures; and has declared, that “they who take the sword shall perish with the sword.”

Neither are his servants to call in artifice to their aid. They are indeed, in some sense, to “become all things to all men, that by all means they may save some:” but they are not to make any sinful compliances: they are to stand upon their own ground: they must “have their conversation in the world, not with fleshly wisdom, but with simplicity and godly sinceritym;” they must not attempt to exercise craft, or to “catch men by guile;” but, “renouncing the hidden things of dishonesty, they must commend themselves to every man’s conscience in the sight of Godo.”

Nor is oratory of any use in this warfare. St. Paul was qualified beyond most to fight with this weapon, if he had judged it expedient: but he laid it aside as an incumbrance: he knew that, instead of advancing the interests of his Lord, it would “render the cross of Christ of none effect:” and therefore he determined to “preach not with the enticing words of man’s wisdomq,” or “in the words which man’s wisdom teacheth, but in those only which the Holy Ghost teacheth.”]

That which he renders effectual, is the simple preaching of the Gospel—

[The law is usually that which first shakes the foundations of the citadel, and batters down the fortifications with which it was encompassed: yea, the Gospel itself also is at first alarming, because it proposes a remedy to persons perishing in their sins, and consequently apprises them of their danger, which they were not before aware of. But when it has convinced them of their guilt and misery, then it speaks peace unto their souls; and sweetly constrains them to yield up themselves unreservedly to God, as their reconciled God and Saviour — — —

Not that it has this power in itself: it is in itself as weak as was the sound of rams’ horns which cast down the walls of Jericho: but it is “mighty through God;” and, when accompanied by the operations of his Spirit, it compels the stoutest rebel to deliver up the keys of his citadel, and surrender at discretion.]

The victories gained by this are perfect and complete—

[The victories obtained by carnal weapons, may be followed by the subjugation of the vanquished people: but no conqueror could expect his newly acquired subjects to become instantly his active and faithful allies. Yet this invariably follows the triumphs of the Gospel: the vanquished sinner begins to fight as zealousy for God as ever he fought against him. Moreover, as his thoughts and imaginations were the strongholds and fortifications whereby he maintained his stand against God, so now they are employed in his service, and are instrumental in repelling all the attacks of his enemies: “they are brought, not only into captivity, but also into obedience to Christ.”

Now he entertains humble thoughts, abhorring himself for ever rebelling against so gracious a God and Saviour; and detesting the base servitude to which he submitted under the government of Satan. These, in proportion as they are entertained, form a very strong rampart around his soul.

Now he cherishes also jealous thoughts, aware of the subtilty of his great adversary, and of the traitors which yet remain within his own bosom. He stands upon his watch-tower, and guards every avenue whereby his enemy may again approach to hurt him.

Now also he raises up grateful thoughts, magnifying and adoring that love wherewith his blessed Lord has loved him, and that grace whereby his God and Father has distinguished him. These form a bulwark that may defy all the confederate hosts of earth and hell.

Now moreover he forms resolute thoughts. He is menaced by an ungodly world; but he sets them all at defiance. Is he told that he shall be imprisoned and put to death for his adherence to Christ? He answers, “None of these things move me, neither count I my life dear unto myself;” “I am willing not only to be bound, but also to die for my Lord’s sakey:” “Yea, if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all, and desire that you also will joy and rejoice with me.”

In short, he labours that “every thought” which can give advantage to the enemy, may be “cast down,” and every thought which can maintain the authority and promote the honour of God, may be established in the soul: so entirely does Christ overcome the strong man, and convert to his own use all his spoils.]

  We may LEARN from hence,

  1.      How to judge of our conversion—

[Our words or actions are a very inadequate criterion whereby to judge: for, though they must of necessity be good if we are converted, and a want of piety in them will incontestably prove us unconverted, yet there may be nothing manifestly exceptionable in them, while we are still ignorant of Christ and of his salvation. But the thoughts will form an infallible rule of judgment. “As a man thinketh in his heart,” says Solomon, “so is he.” Examine therefore whether proud, unbelieving, worldly, self-righteous, and desponding thoughts are subdued within you; and whether humble, jealous, grateful, and resolute thoughts are in habitual exercise. Far be it from us to say, that men are not to employ their thoughts about worldly things; for their duties in social life absolutely require that they should do so: but, to whatever point our thoughts lead us when they are wholly unconfined, that will shew the real disposition of our minds: if we are carnal and worldly, our thoughts will be running out after things of a carnal and worldly nature: if, on the contrary, we are spiritual, then will our thoughts, which are known to God only, be spiritual and heavenly.]

  2.      How to act when we are converted—

[What is spoken proverbially in reference to the expenditure of money, may very fitly be applied to this subject; ‘Take care of little things; and great ones will take care of themselves.’ Be attentive to your thoughts; and we shall have no fear about your actions. There is not any thing done, but it has been previously transacted in the thoughts. The heart is the womb in which every thing is first conceived, whether it be good or evil. Out of the abundance that is there, will the mouth speak, and the members act. Let us then attend to the advice of Solomon, “Keep thy heart with all diligence, for out of it are the issues of lifee.” Let us endeavour to train the thoughts for God. Let us not suffer them to roam without restraint; but frequently arrest them, and inquire into their nature and tendency. Then shall we become ornaments to our holy profession, and acquire an increasing meetness for heaven, where “EVERY” thought will indeed be captivated to the obedience and enjoyment of Christ.]

MMXXXVIII

THE FAITHFUL MINISTER’S DESIRES

  2 Cor. 10:15, 16.

Having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, to preach the Gospel in the regions beyond you.

THE Apostle Paul was a man of an enlarged heart: he panted for the salvation of the whole world, and to the utmost of his power laboured to promote it. But, in his labours, he was under the direction of his Divine Master, who assigned to him the path in which he was to run. To the course that was prescribed to him he carefully adhered; neither going beside it, to interfere with others; nor going beyond it, as obtruding himself any where without an express commission. In these respects, he differed widely from some who sought to establish themselves on the foundation which he had laid at Corinth, and to subvert his influence in the Church which he had planted. To remedy the evils which had been introduced by them, he meditated another visit to that city; and hoped, after rectifying all abuses there, to proceed to other regions beyond them, for the purpose of diffusing more widely, than he had yet done, the Gospel of Christ. This intention, which he specifies in the words of our text, will lead me to set before you,

  I.      The desires of a faithful minister, in reference to any Church which he may have planted—

He will desire their growth in every grace—

[However numerous his converts may be, no faithful minister will be satisfied, unless they make their profiting to appear. Every believer is enjoined to “grow in grace and in the knowledge of our Lord and Saviour Jesus Christ:” and it is in that way alone that he can either promote the honour of God, or advance his own happiness — — — Like persons engaged in a race, he must “forget what is behind, and reach forward to that which is before; and press towards the mark, for the prize of the high calling of God in Christ Jesus. A mother, however rejoicing over her infant child, would soon cease to rejoice, if she saw no advancement in his stature: and so can no faithful minister find pleasure in his converts, if he see them not gradually advancing in the divine life, and “growing up towards the measure of the full stature of Christ.”]

He will desire their growth in faith more particularly—

[Faith is the root of every grace; and according to its vital operations in us, will be our growth in all that is good. When our Lord inculcated on his Apostles the exercise of a forgiving spirit, they replied, “Lord, increase our faith!” One would have supposed that they should rather have said, “Increase our love.” But they judged well; because their love was sure to be augmented in proportion to their faith. It is precisely in the same view that St. Paul speaks to the Corinthians, when he refers to an expected “increase of their faith.” It is by increasing discoveries of the great mystery of redemption, and of the glory of God as displayed in it, that we are to be assimilated to the image of our Lord and Master, Jesus Christ; and to be rendered meet for the service of God on earth, or the enjoyment of him in heaven — — —]

The Apostle’s hopes of ultimately proceeding to regions beyond them, lead me yet further to notice,

  II.      The desires of a faithful minister, in reference to the whole world—

A truly benevolent mind will extend its efforts as far as possible for the welfare of mankind: it would not willingly leave one to “perish, for whom Christ died.” In diffusing the blessings of salvation to the whole world, the pious minister,

  1.      Will labour personally with all his might—

[A minister’s first concern is, to instruct the people committed to his charge: nor will the most enlarged philanthropy justify a neglect of his more appropriate duties. But, whilst it is his duty to pray, “Thy kingdom come,” it is his duty to exert himself, according to his ability, to extend that kingdom to the very ends of the earth. If by his own personal labours he can carry the Gospel to foreign lands, he will account it his highest honour to engage in that service; and, like the Apostle, will regard every advance which he makes, a step towards regions and services yet beyond. But if his proper labours be stationary, he will exert all his influence to accomplish, through the instrumentality of others, what he cannot effect by his own personal exertions — — —]

  2.      Will look for the concurrence and aid of all his people—

[St. Paul hoped that his Corinthian converts would unite in furthering, to the utmost of their power, his efforts for the benefit of others beyond them. It is possible enough that the partiality of some towards him might have made them desirous of enjoying his continued labours, even at the expense of others whom he hoped to benefit. But such selfish wishes are decidedly wrong. We should be willing to make sacrifices for the good of others; and to “seek not our own profit, but the profit of many, that they may be saved.” By such sacrifices the people do, in fact, concur in promoting and propagating the Gospel of the kingdom: and, if to these they add their pecuniary contributions and their prayers, for the furtherance of this good work, they are, in the truest and sublimest sense, “fellow-workers with God.” To this, therefore, the faithful minister will endeavour to bring his people: that, through the united efforts of many, that work may be done, which cannot be effected by individual exertion.]

  Let me now ENTREAT you,

  1.      To improve your own privileges—

[Through the tender mercy of God, “the Gospel is come unto you;” and many of you, I trust, have been led to “believe in Christ, to the saving of your souls.” But let none of you continue “weak in faith.” Your faith must increase: your views must be more enlarged, your affiance more simple, your confidence more firm: you must “be strong in faith, if you would give glory unto God.” Remember, that it is “to perfect that which is lacking in your faith,” that our labours are directed: and you yourselves must ever keep that object in view. Go on then, from grace to grace: and let this testimony be borne respecting you, that “your faith and love grow exceedingly.”]

  2.      To extend those privileges to all around you—

[There is no need that any of you should overstep the line assigned you by Divine Providence: but, if your personal efforts are limited, your wishes and your prayers should know no bounds. I call upon you, then, to help forward the work of God in the world. Assist, to the utmost of your power, the different societies that are established for the conversion whether of Jews or Gentiles: for in this way, though you yourselves are stationary, the work of God will be advanced by you; seeing that the active agents of those societies, both at home and abroad, will “be enlarged by you abundantly.”]

MMXXXIX

THE FOLLY OF PRIDE AND BOASTING

             2 Cor. 10:18.

Not he that commendeth himself is approved, but whom the Lord commendeth.

ONE would be ready to suppose, that the more any person excelled in every thing that was good, the more he would be filled with self-complacency; and that the less holy any person was, the more he would be humbled under a sense of his vileness. But observation and experience attest that the very reverse of this is true. The godly do indeed enjoy the testimony of a good conscience; but they are far from boasting of their own superior worth; they rather “prefer others in honour before themselves,” and account themselves “less than the least of all saints.” But formalists and hypocrites are ever ready to commend themselves on account of their fancied excellencies, and to assume a credit which does not belong to them.

There were at Corinth some of this description—some conceited teachers, who had entered into the Apostle’s labours, and were endeavouring to advance their own influence in the Church by weakening and subverting his. To put the Corinthians on their guard against them, St. Paul shews them how different had been his conduct from that of these vain-glorious men: he had brought the Gospel to those regions where it had never been heard before; whereas they were “boasting in another man’s line of things made ready to their hand:” he had moved in the sphere appointed him by God; they were going beside and beyond the line marked out for them: he had sought only the glory of the Lord; while they were puffed up with pride, and seeking their own glory. He then lays down a rule, applicable indeed to these teachers in the first instance, but equally proper for us also. That “not they who commend themselves will be approved, but those whom the Lord commendeth.”

In discoursing on these words we shall shew,

  I.      From whence self-approbation arises—

The hearts of men are by nature proud: and their pride finds abundant scope for exercise;

  1.      From their over-rating the quality of their actions—

[If what they do appears to be good, they are not strict in inquiring whether it be really so: they do not wish to detect those deficiencies which might render them dissatisfied with themselves. They do not examine the principle from which their actions flow, or the manner in which they are performed, or the end for which they are done: whereas these are the things which alone can determine the real quality of their actions. They take for granted that all is right, because they see nothing wrong; and thus are filled with self-admiration and self-complacency, when, if they formed a proper estimate of their conduct, they would rather be filled with shame and self-abasement.]

  2.      From their judging of them by an erroneous standard—

[Though men are not nice and scrupulous in weighing their actions, they involuntarily and imperceptibly judge of them by some standard. Now the standard by which they try them, is that of popular opinion, and general practice: and whatever stands this test, they conclude to be deserving of praise. They never think of weighing themselves in the balance of the sanctuary: the popular scale is more suited to their minds: that is not turned by small matters: it is so favourably constructed that a small weight of virtue will over-balance a heavy load of iniquity; and the many grains of allowance thrown into it are almost sure to make it preponderate in their favour. No wonder then that they applaud themselves, when, if they took the word of God as their standard, they would find cause for nothing but humiliation and contrition.]

  3.      From their ascribing them to a wrong cause—

[Because they are free agents in all that they do, they suppose that the merit of every good action must belong to them. But they forget that “God is the sole author of every good and perfect gift;” that it is “he who of his own good pleasure gives us both to will and to do:” and that consequently all the honour is due to him alone. Granting then that their actions were really as excellent as their overweening conceit would paint them, yet they would have no ground for self-commendation. The more they did for God, the more they would be indebted to God; by whose agency alone they were either inclined, or empowered, to do any thing that was good. But when they leave God out of their thoughts, and ascribe their virtues to their own will and power, they must of necessity contract habits of self-preference and self-esteem.]

  4.      From their overlooking their defects—

[The proud and vain-glorious reflect only on what they do; and never think at all of what they leave undone, or of the deficiencies which are found in their very best actions. They perform one duty perhaps, and neglect many. They attend to some injunction of the second table, but forget entirely the precepts contained in the first. They mark their observance of the letter of a command, but quite overlook their inattention to its spirit. They will have no more gods than one: but they will not “love that God with all their heart, and mind, and soul, and strength.” They will “draw nigh to God with their lips,” but will not inquire whether they have “worshipped him in spirit and in truth.” What can we expect from such partial views of their conduct, but that they will vaunt and boast themselves, as if they were worthy of the highest commendation?]

Having traced the self-applause of men to its true source; we proceed to shew,

  II.      The folly and danger of it—

To illustrate this, let two things be considered:

  1.      God will not regulate his judgment by theirs—

[Man is often influenced by the opinions of his fellow-creatures; and it is proper that he should be so; because others may have more accurate information than he, or be more capable of forming a just conclusion from the premises before him. But “unto God all things are naked and open:” however specious any appearances may be, He cannot be deceived: He will “lay righteousness as a line or plummet” to the souls of men, and thereby mark the smallest deviations from perfect rectitude. In vain will the boaster vaunt before him; for he will with one single interrogation confound him utterly, and lay him in the dust. In vain will the self-deceiver bring forward in his defence the good actions that he has done; for his God and Judge will indignantly dismiss him as unworthy of the smallest regard. To have the approbation of men will avail him nothing: for “God will not judge according to appearance, but will judge righteous judgment:” “he will shew, that many things which are highly esteemed among men, are an abomination in his sightb:” and, when he passes sentence on them, he will “be justified in his saying, and and clear when he judgeth.”]

  2.      Instead of sanctioning, he will reprove, their conceit—

[Nothing is move odious in the sight of God than pride: “the proud in heart, we are told, are an abomination to the Lord.” Indeed “pride was not made for man:” it assimilates us, as much as any thing can do, to the devil himself: and will certainly bring us into the same condemnation with hime. Our own high opinion of ourselves will have an effect directly opposite to that which we wish. It will cause our God to “resist,” abaseg, and utterly destroy us.

We need go no further to prove that men, “measuring themselves by themselves, and comparing themselves among themselves, are not wise.”]

That we may be preserved from this most destructive habit, we will point out,

  III.      The most effectual antidotes—

  1.      Study the holy law of God—

[That is the only true standard of good and evil: and “by that is the knowledge of sin.” That reaches to the inmost thoughts and dispositions, as well as to the outward acts.—It was by a view of that, as extending to every desire of the soul, that Paul was made to feel himself a guilty and undone sinner: and that once understood, will bring all of us into the dust before God.]

  2.      Watch the motions of your own hearts—

[Little do we suspect how much evil we should discover, if we were to mark the motives and principles by which we are actuated. Even when we are influenced by a good principle in the first instance, Satan will find some occasion to sow tares with the wheat, and to defile our very best actions. Let us then exercise a holy jealousy over ourselves: let us not be too confident, even when we are most unconscious of any secret evil: let us especially be on our guard against every self-complacent thought: and let us abase ourselves, that we may be exalted of our God.]

  3.      Bear in mind the strictness of the scrutiny in the day of judgment—

[God “weigheth” not our actions only, but “our spirits:” there is not a thought of our hearts that is not open to his all-seeing eye. He views at once the rule, and the observance of it; and every deviation from the line of absolute perfection is marked by him. True indeed it is, that whilst we are looking to the blood of Christ to cleanse us from our secret faults, and to the Spirit of Christ to perfect in us his good work, God will not “be extreme to mark what is done amiss:” but, if we harbour any secret lust, or indulge any unhallowed principle, our God will search it out, and judge us according to it. Our self-commendation will then avail us nothing; but we shall stand or fall according to the decision of an omniscient and unerring Judge.]

MMXL

GODLY JEALOUSY THE DUTY OF MINISTERS

  2 Cor. 11:2, 3.

I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

TO boast of ourselves is a mark of a weak and foolish mind. Yet there are occasions whereon it may be necessary, particularly where the welfare of the Church of God is concerned. It would have ill become the Apostle to sit down in silence under all the calumnies that were cast upon him as a designing and deceitful man, who sought only his own glory, whilst he was assuming a character which did not properly belong to him. In vindication of himself, he appeals to the plain, visible, acknowledged testimonies which God had given in his favour; which far exceeded any which his opponents could produce, and equalled any which had ever been given to “the very chiefest Apostles.” At the same time he entreats the Corinthians to “bear with his folly” in mentioning these things, since it was not for his own sake, but for theirs, that he adverted to them.

Now the jealousy which he felt for the saints at Corinth is precisely such as every minister should feel for his people, exposed as they are to temptations on every side: and that it may be seen how necessary such a jealousy is, we shall shew,

  I.      In what near relation believers stand to Christ—

They are espoused to Christ—

[Christ is the Head and Husband of his Church. Under this character he is described by the Prophet Isaiah: it is also given him in the Gospelb: and the Apostle Paul largely and repeatedly assigns it to him. In the book of Revelation also the Church is expressly represented as “the Wife of the Lambd.”

Truly, if it had not been so plainly revealed, we could not have dared to entertain such a thought in our minds. That sinners, so guilty, so polluted as we are, should be admitted into so near and so endearing a relation to our incarnate God: how wonderful! how surpassing all knowledge, and all conception! Yet so it is: and both the Church at large, and every member of the Church, is a partaker of this honour.]

Into this relation they are brought by the ministry of the Gospel—

[The Apostle says, “I have espoused you to one husband.” Ministers may not unfitly be compared to Abraham’s servant, who was sent forth to seek a wife for his master’s son. They have received a commission from their Lord and Master: they make known to the children of men the excellencies of him in whose name they come: they look to God for the success of their labours: and by their means he works, “making persons willing in the day of his power.” Sinners thus wrought upon agree to take the Lord Jesus Christ as their Husband; and by their union with him they hope henceforth to “bring forth fruit unto God.” In him they see all that they can possibly desire; and on him they rely for the communication of it to their souls: they take him as their “wisdom, their righteousness, their sanctification, and redemption;” and they glory in him, even in him alone. Having thus accepted Christ for their all, they make a covenant with him, “a perpetual covenant not to be forgotten;” and they consecrate to him all that they are, and all that they have, to be disposed of from henceforth as his property according to his sovereign will and pleasure. They pledge themselves henceforth through grace to be entirely “for the Lord, and not for anotherf;” and never more to yield their affections to any but him. This surrender the Lord Jesus Christ accepts; and to every one by whom it is made, he commissions his servants to proclaim in his name, “I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving kindness, and in mercies; I will even betroth thee unto me in faithfulness: and thou shalt know the Lord.”]

But whilst on the one hand we contemplate their privileges, we must on the other hand consider,

  II.      The danger to which they are exposed—

It is not to be supposed that he who ruined their first parents in Paradise, will leave them in the quiet possession of this high honour: No; as he envied the happiness of man in innocence, and never rested till he had robbed him of it, so he envies all who are brought into this near relation to the Lord Jesus, and never ceases from his efforts to deprive them of it.

The state which becomes those who are thus espoused to Christ, is that of perfect simplicity—

[A person, espoused to a fellow-creature only, ought to possess a simplicity of mind towards him: she should have no interest, no desire, no wish distinct from his. Thus there should be a singleness of eye in all who are united in these holy bonds to our Lord Jesus Christ. There should be no dependence on any thing but on him alone. The constant habit of the believer’s mind must be, “In the Lord have I righteousness and strength.” Nor must the betrothed person indulge a wish after any one but him to whom she is espoused: she must “forget her own people and her father’s house, if she would have her Lord to find pleasure in her beauty.” She must possess also a modest, humble, child-like spirit, free from all pride, conceit, and vain-glory. In a word, she must be wholly his, in body, soul, and spirit; “an Israelite indeed, and without guile.”]

But from this state Satan is ever striving to divert us—

[Innumerable emissaries has he at his command ready to take advantage of us. Many even of our fellow-creatures are used by him as his instruments: many who are, in fact, no other than “false Apostles and deceitful workers,” under his influence transform themselves into “Apostles of Christ,” even as that wicked fiend himself assumes the semblance of an angel of light.” They will profess a great regard for truth, and under that garb will endeavour to commend their own erroneous principles. Under a profession of inculcating sublimer views of the Gospel, they will sap its very foundations, or build a superstructure altogether adverse to it, relaxing the obligations of the law, under a pretence of enhancing the excellency of the Gospel: and, as sure as any embrace their pernicious tenets, they are despoiled of all virgin modesty, and puffed up with pride and self-conceit. The same kind of artifices which Satan used in tempting Eve, he still makes use of by other serpents than he then inspired. He suggests the superior wisdom that will be acquired by embracing this or that dogma; and the gratification that will be derived from a compliance with such or such a temptation. He calls in question the import of such divine declarations as militate against his views, or at least the danger of acting in opposition to them: and by these devices he beguiles many to their everlasting ruin.]

Persons so tempted are generally unconscious of their danger; and hence arises,

  III.      The duty of those to whom God has committed the oversight of them—

The work of a minister is but just begun when he has been the means of bringing any soul to Christ: he has yet to watch over that soul, and to prepare it and make it ready for its destined honours.

At a period yet future is the servant to present the bride to her Lord and husband—

[Even the horrid and disgusting offices performed for the virgins who were to be presented to king Ahasuerus, may, when divested of the sensuality connected with them, serve to illustrate the purification necessary for every member of the Christian Church. In the great day of the Lord Jesus we are to present to him our every convert “as a chaste virgin.” Yea, the Lord Jesus Christ himself is now by his word and Spirit preparing the Church, “that he may then present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it may be holy and without blemish.” If she be not made ready for him, and “clothed in fine linen clean and white, which is the righteousness of the saintsl,” she can never be acknowledged as his bride. Any fundamental error in faith, or any allowed deviation from his law in practice, will entirely make void the covenant entered into at the espousals, and will cut her off from any hope of that felicity after which she aspires: and thus will all the minister’s “labour prove in vain.”]

Till that period arrive, he must be jealous over her with a godly jealousy—

[If he see any declension from the simplicity that is in Christ, he must instantly raise his warning voice. If he see only a device of Satan whereby her piety may be endangered, and her mind may be in any respect corrupted, he must instantly put her on her guard. He is not to wink at any thing whether in doctrine or practice that is contrary to the mind of God. If there be only a secret leaning towards any thing that is wrong, he must with all the solicitude of the tenderest parent point out the snare that Satan is laying for her feet. Her Divine Husband is “a jealous God:” and a corresponding jealousy in his ministers must be ever awake to the discernment of incipient danger, and the correction of the slightest error. This is “a godly jealousy:” it is the highest possible expression of love: and the minister who with most fidelity and affection discharges this duty, most approves himself to God, and displays the most valuable friendship towards man: “he watches for souls, as one that must give account.”]

  ADDRESS—

  1.      Those who have given occasion for jealousy—

[Is it asked, Who are they? I answer, Those who have either declined in their love to Christ, or have not made their profiting to appear. What would any of you feel towards an object, who, after having solemnly betrothed herself to you, and once professed towards you the most ardent affection, had ceased to delight in your society, or shewed, that her more intimate acquaintance with you produced no increase of attachment towards you? Would your mind be easy? Would you be satisfied with such equivocal professions of regard? What then must the Lord Jesus Christ feel, and what should your ministers feel, when your whole spirit and conduct give so much reason for doubt and fear? They must be jealous; they ought to be jealous: and towards all who come under this character we must “change our voice.” We do truly “stand in doubt of” such: and we are constrained to “travail in birth with them, as it were, a second time until Christ be formed in them.” “Look well to yourselves, my brethren, that ye lose not the things that ye have wrought, but that ye receive a full reward:” for if ye draw back from the Lord Jesus Christ, either in heart or life, “his soul shall have no pleasure in youo.”]

  2.      Those in whom no visible occasion of jealousy exists—

[We bless our God who has kept you thus far faithful to your engagements. Truly, “he who hath established you in the midst of such manifold temptations is God” — — — But still, though we have no occasion to be jealous over you, it becomes you to be jealous over yourselves with a godly jealousy. For who can tell what a day or an hour may bring forth? David, when walking on the top of his house, little thought what a snare Satan had laid for him: and you little know how sorely he may thrust at you before another day has passed over your heads. “Be not high-minded, but fear.” “Let him that thinketh he standeth, take heed lest he fall.” Take notice from time to time how your minds stand affected to the Lord Jesus Christ: mariners are often forced out of their track by currents, and never discover their deviations till they have made their observations afresh. Make your observations then: Do you delight more in secret communion with Christ? Do you think less of every sacrifice you are called to make for him? Is it more and more the one endeavour of your soul to please him? And are you looking forward with increasing desire for that day when you shall be intimately and indissolubly united to him, and spend an eternity in the fruition of his love? By such marks as these you may judge of your own state, and acquire a confidence in relation to his judgment also. Leave nothing in suspense. Give yourselves to him: walk with him: cleave to him with full purpose of heart: and “be diligent that ye may at last be found of him in peace, without spot and blameless.”

And now to his holy keeping we commend you; even to him, “who is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy. To whom be glory and dominion for ever and ever. Amen.”]

MMXLI

ST. PAUL’S ZEAL ILLUSTRATED AND IMPROVED

  2 Cor. 11:23–29.

Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes, save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by mine 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. Beside those things that are without, that which cometh upon me daily, the care of all the churches. Who is weak, and I am not weak? Who is offended, and I burn not?

THE people of the world are in the habit of representing religious persons as defective in every mental attainment, and negligent in the discharge of every social duty: and it becomes Christians not only to cut off all occasion for such reproach, but so to conduct themselves as to be able to appeal to all who know them, that they are in no respect below any other people who are similarly circumstanced with themselves. As St. Paul, when his adversaries sought to detract from his character, silenced them by this challenge, “Whereinsoever any is bold, I am bold also: are they Hebrews? so am I; are they Israelites? so am I; are they the seed of Abraham? so am I:” so ought Christians in every department of life to be able to challenge competition with other men, and boldly to say, ‘Are they modest, prudent, kind, faithful, diligent? so am I.’ This they should be able to do in reference to all heathen virtues, and worldly attainments. But in relation to every thing of a spiritual nature, the Christian should so far excel, that no worldly person should be able to come near him. Our blessed Lord intimates this in the question which he puts to us; “What do ye more than others?” We ought to do more than any other people in the world either do or can do; and, like the Apostle in our text, we should be able to enumerate many things, in which our adversaries, even the best of them, can bear no competition with us.

It is well for the Church of God that St. Paul was so calumniated by his enemies: for, if he had not been so traduced, he never would have recorded the extent of his labours, respecting which, from the brief history of them in the Acts of the Apostles, we should not have formed any adequate conception. True it is, indeed, that he again and again acknowledges, that, if not so compelled to declare the truth, he would have been a fool for boasting in this manner: and we too shall be guilty of the most egregious folly, if we without necessity proclaim our own goodness; but still, I say again, we should be inferior to the world in nothing that pertains to this life, and superior to them in every thing that pertains to the life to come.

From this account, which the Apostle gives of his own labours, we shall take occasion,

  I.      To place them more distinctly before you—

Of course, it is only a cursory notice that we can take of them: and indeed it is the accumulated mass, rather than any minute particulars, which will best answer our end in this discourse. Yet, that we may have something of a distinct view of his labours, let us notice,

  1.      His sufferings—

[St. Paul, at his conversion, had been told by the Saviour “what great things he should suffer for his Master’s sake:” and truly they were great, greater far than those which fell to the share of any other Apostle. He was “in stripes above measure,” being five times scourged by the Jews to the utmost extremity that their law allowed; and thrice by the Romans, though in direct opposition to the Roman law. “In prisons” all the Apostles had been; but not so frequently as he. So “often was he in deaths,” that he felt himself “standing in jeopardy every hour,” and could appeal to God that “he died daily.” Thrice did he suffer shipwreck: and on one of those occasions he floated on a piece of the wreck “a day and a night,” every moment in danger of being consigned to a watery grave. On one occasion he was stoned (at Lystra), and actually left for dead: and doubtless he would have died, if God had not, by a miraculous power, raised him up again, and restored him to the use of his limbs.

What patience, what resignation, what fortitude, must the Apostle have possessed, when he could persevere in the midst of such continued and severe trials as these! And how strange does it appear, that “in every place such bonds and such afflictions should await” such a man as he; whose only fault was, that he loved his God and Saviour, and loved his fellow-creatures too even beyond his own life! But so it was; and so it will be, as long as ungodly men shall have it in their power to put forth into exercise their enmity against God: and, in proportion as any man resembles Paul in his zeal for Christ, and in his love to men, he will meet with the very same treatment that the Apostle did: and if he be not persecuted unto death, as Paul was, he will be indebted for his protection, not to the abated hostility of men, but to the laws of the land in which he dwells.]

  2.      His dangers—

[These were incessant, wherever he moved. Sometimes he was in peril “by waters,” that is by rivers, which he was obliged to ford, or more probably by land floods, which he could neither foresee nor escape: sometimes by robbers, who, conceiving him to be carrying money with him from one Church to another, lay in wait to plunder him. Sometimes “by his own countrymen,” who were incensed against him for going to the Gentiles: and at other times “by the heathen,” who were indignant at his endeavours to overthrow idolatry. “In the city,” he was beset by enraged mobs; “in the wilderness,” by ravenous beasts; and, “in the sea,” by frequent tempests, or by pirates, more to be dreaded than death itself.

But who would have thought that persons professing love to Christ should be found adverse to him; and that he should be in as much danger from their envy and jealousy, their subtilty and malignity, as from the more open assaults of professed enemies! Yet amidst his other perils he mentions those in which he was “among false brethren,” who sought by misrepresentations to subvert his influence, and by treachery to destroy his life. Alas! alas! that such impiety should ever be concealed under a cloak of zeal for Christ! Yet the faithful minister shall find that such monsters do exist; and that there are yet in the Church, no less than in the apostolic age, “wolves in sheep’s clothing,” who, if only they can find opportunity to exercise their predominant dispositions, will tear in pieces the Church, and spare neither the shepherd nor the sheep.]

  3.      His privations—

[Amidst all his labours, he was often destitute of the comforts, yea, and of the common necessaries of life; so that, in addition to all the weariness and painfulness of his exertions, he was exposed to “hunger and thirst, and cold and nakedness,” not having clothing to protect him from the inclemencies of the weather, nor food to sustain his feeble body. And, as if all these privations were not sufficient, he often added to them by voluntary fastings, and by a sacrifice of needful sleep, that so he might be able to support himself without being burthensome to any, and make himself an example to those who accused him of seeking only his temporal advancement.

How lightly and thoughtlessly do we read this account, as though there were nothing very extraordinary in it! But if we had only to spend one single week in such trials as his, we should soon see what astonishing grace he must have had, that could enable him to bear them for a series of years, and even to “take pleasure in them,” if only his Lord and Saviour might be glorified by means of them!]

  4.      His cares—

[These, under such circumstances, were truly overwhelming. The Churches every where, whether planted by him or not, looked to him for guidance and direction in all their difficulties; so that there was a weight upon his mind sufficient to depress any one who did not feel his consolations and supports. The trials of Moses being great, seventy persons were appointed to bear the burthen with him. But Paul had to bear his burthens all alone. He was the referee of all; the counsellor of all; the director of all. Nor did he attend merely to the general concerns of all the Churches: no; he bore in mind the case of every individual that was brought before him; and laboured as much for the benefit of each, as if he had no other object to engage his mind. For this he could appeal to the Corinthians themselves; “Who is weak, and I am not weak? who is offended, and I burn not?” If any, through prejudice, or ignorance of Christian liberty, or through any other cause, were weak, he sympathized with them, and accommodated himself to their feeble state, and laboured by all possible means to comfort and encourage them. In like manner, if any were stumbled either by the artifices of false teachers, or the violence of persecution, he “burned” with an ardent desire to restore their minds, and to establish their hearts.]

Such was the life of that holy man; and such were the labours in which it was continually occupied. We will now endeavour,

  II.      To suggest such considerations as obviously arise from them—

But where shall we begin? or, once begun, where shall we end? We must of necessity confine ourselves to a few which are of most general utility. Let us see then in these labours of his,

  1.      The incalculable value of the soul—

[If we were to judge by the conduct of all around us, we should suppose that the soul were of no value: for the generality of men pay no more attention to their souls than if there were no future state of existence: and of those who profess to care for their souls, how few labour for their welfare with becoming zeal! If they be called upon to bear some reproach, or to sustain some temporal loss, they are ready to draw back, as though the interests of their souls were not worth the sacrifice. They are more terrified at the sneers of a fellow-creature, than at the threatenings of their God; and more desirous of the applause of man, than of the approbation of their Judge. But look at the Apostle Paul: Did he think so lightly of immortal souls? Would he have laboured and suffered so much for them, if they were of no more value than men in general account them? Surely, either he was wrong, or we; if the souls of men deserved no more attention than is usually paid to them, he was a foolish and mad enthusiast: but if we may at all estimate their value by his labours for them, then are the world mad, in paying so much attention to worthless vanities, and in so little regarding what is of more value than the whole world. O ye careless ones, whatever be your rank or age, let me expostulate with you on your more than brutish folly — — —]

  2.      The vast importance of the Gospel—

[When we urge on men the necessity of believing in Christ, and of living altogether by faith on him, they reply that there is no need of that entire surrender of ourselves to Christ; and that to condemn all who will not comply with such requisitions is uncharitable in the extreme. When we urge them also to use all possible means for the conversion of the heathen, they tell us that we may safely leave them to their respective creeds; and that God is too merciful ever to condemn them. But, if this be true, how can we account for the conduct of the Apostle? Why did he labour so for the conversion of Jews or Gentiles, if either Jews or Gentiles could be saved in any other way than through faith in Christ? Some labours and some sufferings we may suppose a man to undergo for the sake of proselyting others to his own opinions; but who would endure all that Paul endured, and that too so continually, and for so long a series of years, if he had not known that the everlasting welfare of men depended on their acceptance or rejection of his message? Know ye then that the record of God, even that record which says, “God hath given to us eternal life, and this life is in his Son; he that hath the Son, hath life, and he that hath not the Son of God, hath not life;” that record, I say, is true: and just so many of you as are living simply by faith on Christ, and receiving every thing out of his fulness, are in a state of salvation: but every other person without exception is “under condemnation, and the wrath of God abideth on him.”

And here let me caution those who are convinced of this truth, to hold it fast and glory in it, though earth and hell should conspire to turn them from it: for if the Apostles laboured so much and endured so much to impart the knowledge of it to others, much more should we be in earnest to secure an interest in it for ourselves — — —]

  3.      The spirit with which alone men should enter on the ministerial office—

[Many, in undertaking this office, have no view but to their own case, or interest, or honour: and if in these things pre-eminence is to consist, they would have no objection to equal “the very chiefest Apostles.” But if their preferment is to resemble that of St. Paul, they care not how many get before them: they have no taste for such things; and if they had ever so small a measure of them, they would account it much more an occasion of complaint than any ground of glorying. But it was in labours and sufferings that St. Paul gloried; first, because they were the best proofs of his ministerial fidelity; and, next, because they were the means of magnifying the grace of Christ, whose strength was perfected in his weakness. Would to God that more of his spirit were found amongst us! There would not then be such difficulty in finding men to go forth to the work of missions. Now, the leaving of earthly friends, the incurring of some danger from foreign climes, the having but small provision, and looking forward to many difficulties and privations; these are such formidable obstacles, that but few are willing to encounter them. But they who have so little zeal for God, as not to be willing to encounter trials and afflictions in his service, are not fit for the ministry in any place: they may satisfy themselves with a ceremonious round of duties; but they will not so satisfy their God, who requires his stewards to be faithful, and his soldiers to war a good warfare. We must tread in the steps of Paul, if ever we would “save ourselves and them that hear us” — — —]

  4.      The proper influence of redeeming love—

[Look at the text, all ye who profess to believe in Christ. See what faith will do, wherever it exists in truth. Look and see what ye have ever done for the Lord that can be compared with this: say whether the best amongst you have not cause to blush and mourn for your unprofitableness? If you ask the Apostle Paul, what it was that animated him to such exertions, he will tell you, The love of Christ constraineth me. This it was that carried him forward in the midst of so many difficulties, and enabled him to bear up under such accumulated afflictions. This made him ready to be bound or to die, at any time or at any place, content that “Christ should be magnified in his body whether by life or death.” Beloved brethren, thus will it work in you: it will fill you with zeal for God, and with love to man. It will make you earnestly desirous to spread the knowledge of the Saviour throughout the world; and will render sacrifices, whether of ease or property, delightful to you. You will account it an unspeakable honour that you are permitted to do or suffer any thing for the advancement of his glory; just as the Apostles, after having been imprisoned and beaten by the Jewish council, departed, rejoicing that they were counted worthy to suffer for their Redeemer’s sake. Rise up then, ye servants of the Lord Jesus, and gird yourselves to your Master’s work. Let each inquire, What can I do for Christ? How can my time, my property, my talents, my influence be made serviceable to his cause? It is said of the angels, that they do their Maker’s will, “hearkening to the voice of his word;” do ye thus look for the first intimations of your Saviour’s will. If the most arduous and self-denying office be proposed, be ready instantly to say, “Here am I; send me.” So will you approve yourselves his disciples indeed, and reap a glorious recompence in the great day of his appearing.]

MMXLII

CHRISTIAN SYMPATHY

             2 Cor. 11:29.

Who is weak, and I am not weak? Who is offended, and I burn not?

TRULY, the testimony of a good conscience is a source of unbounded joy. There are, and ever were, those who would traduce the characters of the best of men. The Apostle Paul himself was reproached by many, yea, and by many who professed themselves Christians too, as a “weak” man, and “a fool.” He was able, however, to give very abundant proof, that, whilst others gloried on false grounds, he had just and good ground for glorying; and that, “in no respect was he inferior, either to them, or to the very chiefest Apostles.” In truth, the very things which rendered him contemptible in the eyes of many, were those which redounded most to his honour. His enemies thought that “hunger and thirst, and cold and nakedness, and persecutions” for Christ’s sake, were occasions for reproach; whereas the Apostle judged that they were grounds rather for approbation from men, and for thanksgivings to God. And, whilst he vindicated himself thus from the charges that were brought against him, he could appeal to his very enemies, and ask, whether his labours had been of a mere general and ostentatious kind; or whether they had not, even to that very hour, been so universal and particular, as to entitle him to gratitude from every member of the Christian Church: “Who is weak, and I am not weak? Who is offended, and I burn not?”

Now, in this appeal we may see,

  I.      The infirmities incident to the people of God—

There were at that time, and have been in every age of the Church, some who need all possible attention from their brethren:

  1.      Those who are weak—

[There are “children” in the family of Christ, no less than “young men” and “fathers.” In truth, there are many who are “weak” in knowledge, having but very indistinct views of the Gospel and its attendant privileges — — — Some also are “weak” in faith, even as the Apostles themselves shewed themselves to be on many occasions: “they stagger at the promises of God;” and, when greatly tried, are unable firmly to rely upon them — — — Some, too, are “weak” in hope: for though, under the Christian dispensation, we do not see so much of doubts and fears as under the darker dispensation of the law; yet we can have no doubt but that in the apostolic age, as well as now, there were many sincere persons, who felt secret misgivings respecting their own state before God, and wanted that “full assurance of hope” which some were privileged to enjoy. In conflict, doubtless, many are “weak.” It is no easy thing to contend even with flesh and blood, and still more with the principalities and powers of darkness: not a man on earth would be able to stand, if not upheld by an almighty arm: in fact, the only way to be strong in the Christian warfare is, to feel ourselves “weak,” and to be “strong only in the Lord and in the power of his might” — — —]

  2.      Those who are offended—

[The consequence of weakness is, a liability to be offended and cast down by untoward circumstances of any kind. It is no uncommon thing for persons to be offended even at the very mysteries of our holy religion. When our Lord spake of our eating his flesh and drinking his blood, some of his Disciples exclaimed, “This is an hard saying; who can hear it?” Upon which, our Lord, knowing in himself that his Disciples murmured at it, saith to them, “Doth this offend you? What, and if ye shall see the Son of man ascend up where he was beforee?” So, at this day, many of the sublimer truths of Christianity are “hard sayings” in the ears of some, whose “hearts, we yet hope, are, on the whole, right with God” — — — Our Lord intimated that it would be so, when he said, “Blessed is he who shall not be offended in me.”

And, as some are offended at the word of God, so are others at his providence: especially when they see what persecutions they have to endure for righteousness’ sake, and how the ungodly triumph over the very Church and cause of God — — —

Nor are the falls or apostasy of professors an uncommon occasion of offence. We are apt to forget, that “all are not Israel who are of Israel.” There was a Judas even amongst the Apostles themselves: and of the immediate followers of our Lord, so many went back and walked no more with him, that even the stability of the Apostles themselves was endangered.]

What then is,

  II.      The duty of their more established brethren towards them?

Certainly the Apostle’s example is that which we ought to follow, even as he himself followed Christ: of whom it is said, “A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.”

“With the weak, then, we must be weak”—

[We are on no account to despise our weaker brethren, but to treat them with all imaginable condescension and kindness; as the Apostle himself tells us: “We that are strong ought to bear the infirmities of the weak, and not to please ourselves. For even Christ pleased not himself; but, as it is written, “The reproaches of them that reproached thee fell on me.” We should listen to their statements with an attentive ear: we should enter into their feelings, and sympathize with them in their troubles: we should deal tenderly with their mistakes, and should gladly give them the advantage of our superior knowledge and experience. We should come down, as it were, upon their ground: and endeavour to make their way plain before their face. We should “strengthen the weak hands, and confirm the feeble knees; and say to them that are of a fearful heart, Fear not; your God will come and save you.”This is particularly inculcated in the Epistle to the Hebrews: “Lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.” This doubtless is the duty of ministers primarily; because they are as fathers, who ought to feel for their children with parental tenderness; and even, as mothers, to “travail in birth with them, till Christ be formed in themn.” But it is also the duty of every true Christian: for it is said, “Bear ye one another’s burthens, and so fulfil the law of Christ.”]

And “those who are offended, we should burn” with ardour to restore—

[Behold the state of the Galatian Church: see them when they were in danger of being turned aside through the influence of Judaizing teachers: what zeal the Apostle manifested to keep them sound in the faith! He hesitated not to reprove even Peter himself, and that before the whole Church. See the Churches, both of Rome and Corinth, when they were in danger of being drawn to act contrary to the convictions of their own minds, in reference to the eating of meats, and the observing of certain days according to the Jewish law: he enjoined the more enlightened part, who understood the nature and extent of Christian liberty, to abstain from the use of that liberty in the presence of their weaker brethren, lest they should, by the indiscreet use of it, cast a snare and a stumbling-block before any: and as for himself, he determined not to eat meat so long as the world should stand, rather than make a weak brother to offend. Whatever be the stumbling-block in our brother’s way, we should be inflamed with a desire to remove it, as much as we should to rescue an only child from any peril to which he was exposed. The value of his soul, and the honour of God as interested in it, should be present to our minds; and we should labour with all our might, and with the utmost tenderness of spirit, for the recovery and salvation of his soul — — —]

  And now SEE, from hence,

  1.      How arduous is the office of a minister!

[Had he indeed only to perform a certain routine of duties, his office would be easy enough: but when he has to give an account of every soul committed to his charge, and should be able to say of every individual among them, “Who is weak, and I am not weak? Who is offended, and I burn not?” methinks the most zealous minister in the world must perform his office “in weakness, and in fear, and in much trembling.” St. Paul himself was constrained to say, “Who is sufficient for these thingst?” — — —]

  2.      How lovely is true religion!

[Religion consists, not in the adoption of any creed, but in a conformity to the Divine image. Doubtless there is no salvation but in Christ Jesus; and, whatever measure of holiness we attain, it can form no ground of glorying before God: but the faith which alone will save us, is “a faith that worketh by love.” We may have the knowledge of angels, the liberality of saints, and the zeal of martyrs; and yet, for want of love, “be only as sounding brass, and a tinkling cymbal.” See the Lord Jesus, during his ministry on earth: “He bare our sins and carried our sorrows,” first in a way of sympathy, and afterwards as an atoning sacrificex. In the latter sense, this was his exclusive office; but in the former, it is ours also. Let us then shew forth in our conduct the excellence of his Gospel; and exercise towards others the tenderness and compassion which we have ever met with at his hands — — —]

MMXLIII

THE SUCCESS OF FERVENT PRAYER

  2 Cor. 12:7–9.

Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

THERE is scarcely any thing in the Scriptures that more deserves our attention than the remarkable instances of answers to prayer. Throughout the whole Bible, if we see any one betake himself to prayer, we may know beforehand the issue of his conflicts: whatever be his difficulties, if only he go to God, saying, “I have no might in myself, but mine eyes are unto thee,” we may be well assured of his success: his petition invariably brings Omnipotence to his support; and he is made more than conqueror over all his adversaries. St. Paul relates a most encouraging instance respecting himself, wherein he found to his unspeakable comfort the efficacy of prayer. To illustrate it, we shall consider,

  I.      The trial with which he was so oppressed—

Highly favoured as the Apostle was, he was nevertheless bowed down with a heavy affliction—

[None, however honoured and beloved of God, can hope to escape trouble. “What the particular trial was, with which the Apostle was assaulted, it is impossible to say. The most reasonable conjecture seems to be, that it was something occasioned by his vision, perhaps some distortion of his features, or impediment in his speech, that rendered both his person and his speech contemptible; and of which the false teachers, those “messengers and ministers of Satan,” took advantage, to undermine his influence in the Church of Godb. This to the Apostle, whose heart was wholly bent upon glorifying God, and saving the souls of men, would be a heavy affliction, like “a thorn in the flesh,” festering and causing the acutest pain. But, whatever it was, Satan took occasion from it to distress the mind of the Apostle with a far keener anguish than his body could have sustained from the severest blows of men. Nor need we regret that we are ignorant of the precise temptation with which St. Paul was harassed; since whatever our trials be, we may consider ourselves as in his situation, and obtain relief in the same way that he did.]

The reason for which that affliction was sent him, it is of great importance to observe—

[The Apostle was not yet perfect: and though he had been caught up into the third heavens, he was yet liable to sin: the seeds of pride were yet in his heart; and they would derive life and vigour even from those very mercies, which, to human appearance, should have had a tendency to destroy them. To counteract this evil of his heart, God sent him a heavy trial. And, if we were more attentive to the ends of God’s dispensations towards ourselves, we might always find some good reason for them within our own hearts. Pride is a hateful and accursed evil; and, if suffered to reign within us, will bring us “into the condemnation of the devil:” nor, however severe the remedy may be, should we be averse to endure it, if only it may be instrumental to the extirpating of this deeply-rooted propensity. In this case, though Satan may be the agent that inflicts the stroke, God is the kind friend that “gives” it: and though Satan intends us nothing but evil, God overrules it for our good.]

The conduct of the Apostle under his trial will be instructive to us, if we consider,

  II.      The means by which he obtained deliverance from it—

He carried his trouble to a throne of grace—

[Paul well knew the efficacy of fervent prayer, and how vain it was to contend with Satan in his own strength. He therefore besought the Lord to extract this thorn, and to relieve him from his distress. The Lord not immediately vouchsafing him an answer, he renewed his petitions with yet greater fervour: and when still no answer came, he became more and more urgent, determining, like Jacob of old, that he would not go without a blessing. This was a certain mean of obtaining deliverance. It was the mean which our Lord himself used under the pressure of that wrath that was due to our sins: He prayed “thrice” that the cup might pass from him. Nor is such urgent prayer at all expressive of a want of resignation to the will of God: it is our privilege and our duty to “call upon God in the time of trouble;” and troubles are often sent for this very purpose, to bring us nearer to God; and are continued for a time, to discover to us more abundantly the condescension of God in the removal of them.]

The person, whom he immediately addressed, was the Lord Jesus—

[Paul had heard Stephen in the hour of martyrdom calling on the Lord Jesus; and had seen what support was administered to him on that trying occasion. And whither should he himself fly but to that same adorable Friend, who is “touched with the feeling of our infirmities,” and, “having been in all points tempted like us, is able and willing to succour his tempted peoplef” That his petitions were immediately addressed to Christ, is certain; for we are told in the text, that it was Christ who answered him, and on whose promised aid the Apostle was enabled to rely.]

In due time he received an answer to his petitions—

[At last the suppliant was informed, that the grace of Christ which had already been so abundant in his first conversion, should be “sufficient for him” under every subsequent trial: and that however disheartened the Apostle might be on account of his great and manifold infirmities, he should experience no real evil from them: on the contrary, they should be a source of much good, inasmuch as they should be the means of displaying, and magnifying, the strength of Christ. Thus all cause of complaint was taken away from him, because Satan was sure to be defeated by him, and the work of Christ to be advanced both in his own heart, and by his ministrations in the world. This answer, though not precisely agreeable to the letter of the Apostle’s petition, fully corresponded with the spirit of it. Our blessed Lord himself, when “supplicating with strong crying and tears” for the removal of the cup, did not obtain the precise object of his request; yet we are told that he “was heard,” because he was strengthened, and enabled to drink it. Thus the Apostle’s petitions also were crowned with success. The trial was indeed continued: but the end for which God sent it, was accomplished. Had God removed the thorn, it is possible that the Apostle might have been “exalted above measure,” and might thereby have suffered irreparable loss in his soul: but by sanctifying the trouble, God confirmed him in his humility, and rendered him a distinguished instrument of good to his Church.]

That the Apostle considered his petition as completely answered, will appear from,

  III.      The effect which this answer produced upon him—

From this moment all his sorrows were turned into joy—

[St. Paul did not merely submit to the Divine will, and bear with patience a trial which he could not remove; but he even gloried in his tribulations; and made those very infirmities, which just before had been a subject of such pathetic lamentation, an occasion of joy and triumph. It is thus that every Christian is called to manifest his acquiescence in the appointments of heaven: he should count it all joy when he falls into divers temptations, and, being strengthened unto all patience and long-suffering with joyfulness, he should give thanks unto the Father, who, by trials, is fitting him for glory.]

The consideration that Christ would be glorified in him, was sufficient to counterbalance all that lie had suffered, or might yet suffer for his sake—

[The honour of Christ was dear unto the Apostle, and should be dear unto all who call themselves Christians. The continuance of the trial in the Apostle’s flesh, was an occasion of Christ’s more abundant kindness towards him. His compassionate Saviour drew nigh unto him, and dwelt as it were upon him, as God, by the symbol of his presence, had formerly rested on the tabernacle in the wilderness. And as the rebellious Israelites had been constrained to acknowledge the presence of God with Moses, so were Paul’s enemies constrained to acknowledge that Christ was with him of a truth. The more weak and contemptible he was in their eyes, the more they must be compelled to glorify Christ, by whom he was strengthened in his spirit, and made successful in his ministrations. And if more glory might be brought to Christ by means of these infirmities, he was not only willing to endure them, but ready to glory in them even unto death.]

  EXHORTATION—

Let us inquire into the cause of our troubles—

[The rod has a voice which we ought to hear: and, if we would attend to it, it would discover to us many hidden but grievous abominations, which lurk unseen in our hearts; and we should almost invariably find, not only that the chastisement was needed by us, but that it was that very trial which was most of all calculated to promote our spiritual and eternal good — — —]

Let us carry them all to a throne of grace—

[It is to little purpose to complain of them to our fellow-creatures: but “God never says to any, Seek ye my face in vain.” Who could have conceived that Paul should receive such a speedy and effectual answer to his prayer? But if we were alike urgent in our supplications, we should be crowned with the like success — — —]

Let us exercise faith in the Lord Jesus Christ—

[He says to us, “Believe in God; believe also in ME.” He is God, equal with the Father; and “in him all fulness dwells.” His promise is addressed to all his suffering and tempted people; and the truth of it shall be experienced by them all. Only let us believe in him; and no adversary shall be too strong, no calamity too heavy, no duty too difficult; for “all things are possible to him that believeth.”]

MMXLIV

A SENSE OF WEAKNESS CONDUCIVE TO STRENGTH

             2 Cor. 12:10.

When I am weak, then am I strong.

THERE are many things in Scripture which appear inconsistent and contrary to truth. Christ is represented as God, and yet a man; as the Lord of David, and yet his son; as a lion, and yet a lamb. And, as his person is thus variously described, so is his work: he is said to heal us by his own stripes, and to give us life by his death. But, however strange such expressions may seem, they contain many important truths. In the same manner the Apostle’s words, which we have now read, may be thought to imply a contradiction: but they accord with the experience of all God’s people, and justly deserve the most attentive consideration.

In discoursing on this paradoxical assertion, we shall illustrate, confirm, and improve it.

  I.      Illustrate it—

A part of David’s history will help us to elucidate the words before us—

[When the champion of the Philistines defied, and terrified, the whole army of Israel, David, “a stripling,” without armour, defensive or offensive (except a sling and a stone), went forth against him; and, though unused to war himself, entered into combat with that experienced and mighty warrior. But the weaker he was in himself, the more confident was he in his God; and instead of being intimidated by the threatening aspect and boasting menaces of his adversary, he was as assured of victory, as if he had seen his enemy already under his feet.]

But the context will give the best clew to the Apostle’s meaning—

[St. Paul laboured under a heavy trial, which he calls a thorn in his flesh. Apprehensive that this would counteract his usefulness in the world, he cried most earnestly to the Lord Jesus Christ to remove it from him. But the Lord, not judging it expedient to grant him his request, promised him (what was incomparably better) more abundant communications of grace, whereby he should obtain in a more advantageous manner the desires of his soul. Observe the effect—Paul remained as weak as ever; but, being persuaded that Christ’s power should be the more magnified through his weakness, he was satisfied; yea, rather, he made that a matter of joy and triumph, which had just before been a source of the greatest trouble. He was well assured that, however unable he was in himself either to bear his trials, or to fulfil his duties, he could not but succeed, when his Almighty Friend was pledged to succour and support him.]

The Apostle’s assertion being equally applicable to all believers, we shall,

  II.      Confirm it—

A sense of weakness necessarily tends to make us strong, inasmuch as it makes us,

  1.      Watchful against temptations—

[If we conceive ourselves to be strong, we shall be fearless of temptation; and by exposing ourselves to it, shall be in greater danger of falling: whereas, if we feel our utter weakness, we shall not only pray, “Lead us not into temptation,” but shall carefully shun the places, the books, the company, that may ensnare us. Like Joseph, we shall not parley with the tempter, but flee in haste: or, if we cannot flee, we shall oppose our enemy at first; and thus vanquish that, which, if it had time to gather strength, would soon vanquish us.]

  2.      Importunate in prayer—

[It is the sick alone who calls for a physician; they who are strong in their own conceit, will never pray in earnest; but he who feels his need of divine assistance will seek it at a throne of grace. Now if we do not pray for God’s aid, we cannot receive it; and therefore in the hour of trial shall surely fail. But, if we pray with importunity and faith, we shall obtain the things we ask for; and consequently shall be upheld, while others fall. It was by this means that Paul obtained strength; “he prayed to the Lord thrice:” the answer vouchsafed to his petition dissipated all his fears, and strengthened him with might in his inner man: and similar means will always be attended with similar success.]

  3.      Dependent on the Lord Jesus Christ—

[In proportion as we fancy ourselves strong, we must of necessity confide in our own strength; the consequence of which may be sufficiently seen in the repeated falls of Peter. Being strong in his own apprehension, he proved himself lamentably weak. But, if we are conscious that we are wholly without strength, and can do nothing of ourselves, we shall be more simple and uniform in our dependence on Christ. Now Christ will never suffer those who trust in him to be confounded. He would consider it as an impeachment of his own veracity, if he did not give them “grace sufficient for them;” consequently we never are so truly strong, as when we are deeply convinced of our own utter impotence.]

This truth enters deeply into the experience of all the Lord’s people: we shall therefore endeavour to,

  III.      Improve it—

Among the various lessons which it teaches us, let us especially learn two:

  1.      Not to be too much elated on account of any manifestations of the Divine favour—

[Paul was caught up into the third heavens; but soon afterwards we behold him crying, with much anguish of mind, under a severe affliction. Thus it may soon be with us. Indeed the seasons most distinguished by God’s favour to us, are often most distinguished also by Satan’s malice. It was immediately after they had received peculiar tokens of God’s love, that he assaulted Paul, and Peterd, and Christ himself. Let us then, when most highly favoured, “rejoice with tremblingf,” and not while harnessed, boast as if we had put off our armour.]

  2.      Not to be too much dejected on account of our manifold infirmities—

[Jacob was lamed by God himself, that he might know he had not prevailed by his own strength. And Paul had a thorn in the flesh given him, “lest he should be exalted above measure.” Now our infirmities are very painful: but they are necessary, in order to keep alive in our minds a remembrance of our own weakness and vileness: and, if we do but carry them to God in fervent prayer, he will glorify himself by means of them, and “perfect his strength in our weakness.” “Let the weak then say, I am strong;” let them “be strong in the Lord, and in the power of his mightk;” and, doubtless, they shall receive that effectual succour which believers, in all ages, have experienced, and shall invariably find their “strength according to their day” of trialm.]

MMXLV

THE DUTY OF MINISTERS

             2 Cor. 12:14.

I seek not yours, but you.

DISINTERESTEDNESS, in whatever it appears, is universally admired—-But most of all does its excellency appear, when it is manifested in the service of the sanctuary. The ministers, whom the prophet represents as “greedy dogs that could never have enough,” and who would “not so much as shut the doors of the temple, or kindle a fire on the altar for noughtb,” must be considered by every one as the most contemptible of men: whereas the appeal which the Apostle makes to the Church at Corinth, cannot fail of exalting his character in the eyes of all. We may learn from this declaration,

  I.      The paramount duty of ministers—

Ministers are the pastors of their flock; and ought to watch over them as parents over their children. Now a parent does not exercise kindness to his children from a selfish consideration of the profit which he may one day make of them, but from a real delight in their welfare; and he regards their happiness as his reward. Thus a minister must seek,

  1.      Not his own advantage—

[To obtain honour and emolument is ardently desired by carnal and worldly men: but a minister of God must be superior to such low pursuits. He must not court the favour of men. He ought indeed to avoid needless offence both in his preaching and conduct: he should “choose out acceptable words,” and endeavour to “please all men for their good to edificationd:” but he must not conceal or adulterate any single expression of the word of God, or attempt to set forth the truths of God in a fascinating manner, for the purpose of gaining applause, or of shunning persecutionf: he must faithfully “declare the whole counsel of God,” and “commend himself to every man’s conscience in the sight of God:” and, if he do not preach in this manner, “he cannot be a servant of Jesus Christ.”

Neither must he seek to enrich himself with their property: “Those who serve at the altar have a right to live of the altar:” “The ox was not to be muzzled, while he was treading out the corn.” “The labourer is worthy of his hire.” But the obtaining of a maintenance should not in the least degree operate with a minister as an inducement to undertake or execute his high office. If he were actuated by such a principle as this, he would degrade himself to a mere hireling. Nor can he suffer so mean a principle to influence him at all in his work, without greatly diminishing the value of his services, and their acceptableness in the sight of Godi. The injunction given to Christians in general should be regarded with peculiar scrupulosity by him, “Let no man seek his own, but every man another’s wealth.”]

  2.      The advantage only of his flock—

[Their sincere conversion to God, their progressive edification in faith and love, and their final everlasting salvation, are to be the unvaried aim of all his labours. “He must lift up his voice like a trumpet, and shew the house of Israel their sins.” He must not be satisfied with effecting a change in their sentiments and external conduct, but must continue “travailing in birth with them, till Christ be manifestly formed in their hearts.” When that end is attained, his care of them, instead of being relaxed, must be increased. They still need his unremitting exertions, to administer to their numerous wants, and to give them from time to time that direction and encouragement which their necessities require. As long as they continue in this world, he is God’s minister to them for good, and the medium through whom he will communicate to them the blessings of grace and peace. He is to live for them, to the end that he may be “an helper of their joy,” and “perfect that which is lacking in their faith.” This is to be his one employment; and he is to consider the salvation of their souls his richest recompence.]

This subject naturally involves in it,

  II.      The corresponding duty of the people—

The relation of pastor and flock, like every other relation in life, has its peculiar and appropriate obligations. Those which arise out of the text, as pertaining to the people, are,

  1.      To seek above all things the salvation of their own souls—

[We are far from saying that people are not to attend to their temporal concerns: on the contrary, we affirm, that a neglect of their worldly business is exceeding criminal in the sight of God; that their duties in civil and social life are as much to be attended to as any other duties whatever; and that their families and dependents would have just cause of complaint, if their temporal interests were disregarded. But still, the first of all duties is, the care of our own souls. Nothing can equal the value of the soul: “if we would gain the whole world, and lose our own soul, what should we be profited?” If a minister must not suffer any earthly interests to stand in competition with the souls of his people, how much less should the people suffer them to stand in competition with their own souls! In this view their duty is very strongly marked; and the reasonableness of attending to it is incontrovertibly established.]

  2.      To improve the ministry with all diligence—

[It has been shewn that ministers should invariably keep in view the salvation of their hearers. What then should the hearers do when about to attend upon the means of grace? Should they not bear in mind their own responsibility for their due improvement of the ordinances? Should they not pray earnestly to God to prepare their hearts for the reception of divine truth, and to accompany it with the effectual working of his almighty power? Should they not entreat him to give unto their minister “a mouth and wisdom which none shall be able to gainsay or resist;” and to direct him “how to speak a word in season to their weary souls?” In short, should they not be as solicitous to receive, as their minister can be to communicate, good; and should not every other consideration be regarded as a matter of comparative indifference? Happy would it be for the Church of God, and happy for the world at large, if such dispositions obtained amongst the hearers, wherever the Gospel is proclaimed!]

  APPLICATION—

[We ask, What is the improvement which you have made of our ministry? We presume not to compare ourselves with the holy Apostle: we know full well how remote we are from him in every attainment: yet we hope that, in some small measure, we may adopt his language in the text, and say, “We seek not yours, but you.” (Would to God that we could affirm it as fully, and as confidently, as Paul himself!) Let each of you then put the question to himself, and ask, Whether the pursuit of your own salvation be the one concern which swallows up, as it were, all others? At least, are all other things comparatively worthless in your eyes? And are you, “as new-born babes, desiring the sincere milk of the word, that you may grow thereby?” Remember that, if we must give an account of your souls to God, much more must you give an account of your own souls; and the more our exertions for you are increased, the more will your condemnation be aggravated, if the prove ineffectual for your salvation.]

MMXLVI

THE POWER OF THE RISEN SAVIOUR

  2 Cor. 13:4.

Though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.

AMONGST the evidences of our holy religion, there are many which are of a recondite nature; and which, as superadded to those which are more obvious, are of great importance. The passage before us affords a strong proof that the Apostle Paul was no impostor. Suppose that he knew himself to have been acting the part of a deceiver, he would be extremely careful not to offend and irritate those who might detect his treachery. But behold, when he had occasion to reprove the Corinthians for their unchristian practices, he declared, that, if they persisted in them, he would exert his apostolical authority, and inflict upon them, in the Saviour’s name, some heavy judgment. Now, if he had not known that such an authority was delegated to him, and that the Lord Jesus Christ himself would uphold him in the exercise of it, he would not have ventured to utter such a threat as this; because it would, of necessity, lead to an exposure of his own weakness, and to the overthrow of that religion which he was endeavouring to establish.

The power of Christ, which he here asserts, must be considered by us in a twofold view:

  I.      As possessed by himself—

In his crucifixion, he appeared weak—

[He did indeed exhibit somewhat of his almighty power, in beating to the ground with a mere word all the soldiers who came to apprehend him. And at the bar of Pilate he declared, that his judge could have no power at all against him, except it were given him from above. He could, if he had seen fit, have had twelve legions of angels sent to rescue him. But he had previously determined to submit to all the indignities which they should offer him. In the prophetic writings concerning him it had been foretold, that he should give his back to the smiters, and his cheeks to them that plucked off the hair; yea, that he should go as a lamb to the slaughter, and, as a sheep before its shearers, not so much as open his mouth in murmurings or complaints. Accordingly, he submitted to every thing with such meek resignation, that he appeared to his enemies to be incapable of delivering himself from their hands. With this, the people around him taunted him, saying, “Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests, mocking him, with the scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let Him deliver him now, if he will have him: for he said, I am the Son of God.” Thus, in apparent weakness, he died.]

But he still liveth by the power of God—

[In vain were all the precautions taken by his enemies: the stone, the seal, the guard, were not able to detain him a prisoner in the grave. At the time he had foretold, he burst the bonds of death, by which it was impossible he should be holden, and rose triumphant; and in due season ascended to the right band of his Father, far above all principalities and powers, whether in heaven or in hell. There He possesses all power in heaven and in earth: there are all things committed to his hands: there is He, in a more especial manner, made Head over all things to his Church, to every individual of which he imparts whatsoever is needful for him — — — And there will he reign, till he has put all enemies under his feet — — —]

In connexion with this must we contemplate his power,

  II.      As delegated to his ministers—

The Apostles were invested with miraculous powers: which, when moved to it by him, they exercised, sometimes in a way of mercy, and sometimes also in a way of judgment. St. Paul had, by the authority committed to him, delivered to Satan, Hymeneus and Philetus, and the incestuous Corinthian: and, with a similar judgment, he threatened to visit other refractory persons at Corinth, if they should persist in their contemptuous and profane conduct. Those powers have long since ceased in the Church: but others are transmitted to God’s faithful ministers in all ages.

Ministers are weak, like their divine Master—

[Paul himself was, in all his sufferings, conformed to his blessed Lord; and, in enduring them, appeared weak as He. And ministers at this day are exposed to the same trials, which they are to bear in the same submissive manner. And so weak do they appear, that persons of every description, the poor as well as the rich, the young as well as the old, will venture to insult and injure them — — —]

But, through Him, they also are strong—

[Every word which they speak in their Master’s name, supposing it to be really in accordance with the written word, shall be ratified in heaven: “what they bind on earth, shall be bound in heaven; and what they loose on earth, shall be loosed in heaven.” In them the Lord Jesus Christ will evince his own almighty power. He will manifest it in them persanally; enabling them to sustain all their trials with fortitude, and to perform all their duties with fidelity — — — And he will manifest it by them ministerially, accompanying their word with power from on high, and enabling them to raise to newness of life those who were “dead in trespasses and sins.” There was not a miracle wrought by our Lord in the days of his flesh, which, in a spiritual sense, he does not yet work by all his faithful ministers. Their cause, too, will he maintain against all their adversaries; and he will, ere long, make it visible to all, that those who have persecuted them, have persecuted Him; and that they who have “touched them, have touched the apple of his eye.”]

  Let me, from this subject, EXHORT you,

  1.      To look to the Lord Jesus Christ for all you want—

[Look not unto man, as though he were able to supply your wants. “Paul himself may plant, and Apollos water; but it is God alone that can give the increase.” The Lord Jesus Christ is “exalted to be a Prince and a Saviour.” He is the Head of all vital influence. He has a fulness of all things committed to him for you: and “out of his fulness you may receive, at all times, grace,” answerable to the grace that there is in him — — —]

  2.      Never to be discouraged on account of your weakness—

[You are weak; but “your Redeemer is strong:” yes, “there is help laid for you upon One that is mighty.” Conceive of yourselves as reduced even to as helpless a state as Christ himself was, when dead upon the cross, and buried in the grave. Shall you despair? No: your weakness shall only be an occasion for the more glorious manifestation of God’s power in the season of your greatest need. Only be strong in the Lord, and in the power of his might; and in due season the whole power of the Godhead, which was displayed in Christ in raising him from the dead, shall be displayed in you; and you, like him, shall, in God’s appointed time, be exalted to his throne, and be a partaker of his kingdom for ever and ever.]

MMXLVII

SELF-EXAMINATION RECOMMENDED

  2 Cor. 13:5.

Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

IT is generally, perhaps always, found, that they who are most forward to censure others, have most need of personal reformation. So it certainly was with those who laboured to injure the character, and undermine the influence, of the Apostle Paul. Whilst they accused him as a weak, ignorant impostor, pretending to a heavenly commission which he had never received, they were in reality no other than ministers of Satan, scattering the flocks which they pretended to feed. Hence they constrained the Apostle to declare, that his forbearance towards them had a limit, and that their defiance of him, if further persisted in, would terminate ere long in their own confusion. To prevent so painful an issue, he entreated them to examine themselves as to their spirit and conduct; and to beware lest, after all their boastings, they should be disapproved of their God at last.

But it is not to persons only who are so circumstanced that the exhortation ought to be addressed: it is of universal importance; and highly proper for our consideration at all times.

Let us then consider,

  I.      The duty to which we are here called—

Self-examination is a duty incumbent upon all. — — — But, instead of entering generally into the subject, we will confine our attention to two things:

  1.      The point more especially suggested for our inquiry—

[The great question for every man to have settled in his mind and conscience is, whether he be in the faith, or whether he be yet in unbelief? To ascertain this point, we should ask ourselves, whether we have ever come to Christ as sinners, pleading for mercy solely through the blood of his cross, and “desiring to be found in him,” accepted altogether through his meritorious death and passion? Yet, not content with this, we should prosecute the inquiry further, and ask, whether we be daily living by faith in the Lord Jesus, and receiving every thing out of his fulness? Nor must we rest, even though we should receive a favourable testimony from our consciences in this matter: we must examine yet farther the fruits of our faith, and see whether it produce such a life as proves it to be “the faith of God’s elect?” If our self-examination proceed not thus far, it will leave us as much under the power of self-deceit, as if we took no pains at all to investigate our state. These are the points which are of vital interest to every true Christian; and by them must the truth of our profession, and the safety of our state, be determined.]

  2.      The manner of conducting that inquiry—

[The words, “prove your own selves,” are not a mere repetition: they are intended to mark more particularly the care and accuracy with which the investigation should be made. The Apostle refers to the trying of metals, in order to find what measure of alloy or dross may be in them. Not to mention the care exercised by the refiner, we all know what care is taken in reference to gold, even when there are but a few pieces of golden coin to be received. We subject it to the closest inspection; we mark its colour, its sound, and, if there be any doubt, its size and weight, that we may not be deceived by counterfeits under the appearance of standard coin. Shall we then take so much pains about things of little value, and neglect the soul which is of more value than ten thousand worlds? Should not rather our care increase in proportion to the loss which we may possibly sustain? This then is the manner in which we should inquire into the concerns of our souls, and more especially into that on which beyond all others the welfare of our souls depends.]

To impress the more deeply on our minds this duty, the Apostle suggests,

  II.      The importance of discharging it with all diligence—

We ought to know our own selves—

[Each other we cannot know; seeing that both the best and the worst of every man is hid from human observation, and can be appreciated only by Him who searcheth the heart. But with “ourselves” we may be, and ought to be, acquainted. God has given to us an understanding, that we may know the quality of our actions; a memory, that we may trace them to their proper source; and a conscience, that we may pass sentence on ourselves according to our true character. Ignorance of ourselves is the worst of all ignorance: we may be ignorant of every thing else, and yet come to God in Christ Jesus with acceptance: but if we are ignorant of ourselves, we must of necessity be unhumbled and impenitent, and consequently objects of God’s utter abhorrence. The very manner in which the Apostle asks the question, “Know ye not your own selves?” shews, that self-ignorance is a just ground for self-reproach.]

Whatever we may think of ourselves, “if Christ be not in us, we are reprobates”—

[The term “reprobates” conveys a much harsher idea than is contained in the original. The Apostle, having bidden us prove our own selves as metals are tried and proved, tells us that, if in the issue we be found without Christ, we shall be regarded by our God as base metal, or as dross: we shall be disapproved, and rejected. And this is the very truth of God. If “Christ dwell in our hearts by faith,” it is well: but if he be not in us, by his Spirit, by his influence, by his grace, we are mere counterfeits, and no better; we may pass current here, if I may so say, but we shall be detected and discarded in the great day of account — — — And is this a truth unknown to us? Has not God expressly said, that “Christ is our life,” and that, “If any man have not the Spirit of Christ, he is none of his?” How comes it then that this sentiment is ever doubted for one moment? Beloved brethren, neither the truth itself, nor its bearing on your own state before God, ought to be unknown to any of you. You ought to have the experience of it in your souls, and the evidence of it in your lives: nor should you ever cease to examine and prove yourselves till you are assured, on truly scriptural grounds, that “Christ has indeed been formed in you,” and that you are so “joined to him as to be one spirit with him.”]

  Permit me, in CONCLUSION, to urge upon you this duty, from two important considerations: Consider,

  1.      The danger of self-deception—

[The great mass of mankind deceive their own souls: the generality perform not this duty at all: and, of those who do, few carry it to a due extent. It is not sufficient to inquire into our external conduct: we must inquire into the life of faith upon the Son of God, and see how far that is realized in us. That, if we be tolerably right in external matters, we are apt to take for granted: but we must make that, above all, the subject of our diligent inquiry; because, if Christ be not in us, there is nothing in us that can ever be approved of by our God — — — O what a fearful thing will it be to be found dross at the last! — — — Remember, “Not he that commendeth himself is approved, but he whom the Lord commendeth.”]

  2.      The comfort of a self-approving conscience—

St. Paul felt this in a very high degree; and we also may enjoy it, if it be not our own fault. Some deride the idea of marks and evidences, and maintain that the Christian has no need of paying any attention to them. But, how we are to “examine and prove ourselves” without them, is beyond their power to inform us, and of mine to conceive. We must bring ourselves to the test of God’s word: and if, from a diligent comparison of ourselves with the commands of God and the examples of his holy Apostles, we find that our experience is such as is required of us in the Gospel, then may we rejoice both in the retrospect of our past lives, and in the prospect of the future judgment: “if our heart condemn us, God is greater than our hearts, and knoweth all things: but if our heart condemn us not, then have we confidence towards God.”]

MMXLVIII

THE APOSTOLICAL BENEDICTION

  2 Cor. 13:14.

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

THE priests, under the law, were appointed to bless the people. The ministers of the Gospel also may consider this as a part of their office. All St. Paul’s epistles begin or end with an authoritative benediction: that before us is more full and comprehensive than any other.

We shall endeavour to point out,

  I.      Its meaning—

Various are the senses in which these words have been understood. We shall content ourselves with stating what we apprehend to be the best.

The “grace of Christ” is that grace which he communicates—

[There is a fulness of grace treasured up in Christ: out of that all his people are to received; and all who depend upon it, shall find it sufficient for them.]

The “love of God” is a sense of reconciliation and acceptance with him—

[For this we are prepared by the grace of Christ; and by it we are brought to regard God as our Father and our Friend.]

The “communion of the Holy Ghost” imports the abiding influence of the Spirit—

[There are sublime communications of the Spirit, which the people of God receive. These are represented as a Spirit of adoption, a witnessh, a seal, an earnest of their eternal inheritance. By these they are enabled confidently to depend on God, and to delight themselves habitually in him; and by these they maintain continual fellowship with the Father and the Sonl.]

That all of these might be enjoyed by the Christians at Corinth, was the earnest wish and prayer of the Apostle—

[They were not gifts peculiar to a few of the most exalted saints: they were the common privilege of “all” who truly believed; and are to be experienced now, as well as in former ages. We should therefore in the word, “Amen,” express our own fervent desire to partake of them.]

Having ascertained the meaning of this benediction, let us notice,

  II.      Its importance—

This will be manifest to all, if only we inquire,

  1.      What should we be without “the grace of Christ?”

[Beyond a doubt we should be “dead in trespasses and sins.” There is no other source of grace, but the Lord Jesus Christ: there is no substitute for grace that can have equal efficacy: there is no life without grace to any soul of man.]

  2.      What should we be without “the love of God?”

[There is no medium between a state of friendship with God, or of enmity against him. If we be not objects of his love and favour, we must be of his just and heavy displeasure.]

  3.      What should we be without the “communion of the Holy Ghost?”

[There is no access to God but by the Holy Ghost. If we be not brought to God by the Spirit, we must be afar off from himq; and if we are without God, we are absolutely without hope. Such a state is a prelude to that which will exist for evers.]

Can any thing more strongly mark the importance of this benediction than such considerations? But let us proceed to notice,

  III.      Its excellence—

In the text is comprehended all that is great and glorious—

  1.      It unfolds to us the deepest mysteries—

[All the persons in the ever-blessed Trinity sustain distinct offices in the work of redemption. The Christian has, as it were, distinct communion with each of these divine persons. From each he receives that which his state requires; and from their combined influence arises his full salvation. How unsearchable are the heights and depths of this stupendous mystery!]

  2.      It opens to us the most glorious privileges and blessings—

[What on earth can be compared with these blessings? Contemplate “the grace of Christ,” by which the dead are quickened, the vile are sanctified, the weak are made victorious. As for “the love of God,” say, ye glorified saints, what that means; or, ye damned spirits, who know it only by your hopeless bereavement. And who can declare what “the communion of the Holy Ghost” is, when the taste of it creates a very heaven upon earth? Would to God, that the words so often, and so carelessly repeated by us, were more deeply considered, and more richly experienced!]

  LEARN then from hence,

  1.      The proper object of a Christian’s ambition—

[Earthly honours and carnal pleasures are unworthy of his pursuit; he should be satisfied with nothing but the full attainment of these blessings.]

  2.      The benefit of fervent prayer—

[We may ask the smallest things of man, and be disappointed of our hope: we may ask all that the blessed Trinity can give us, without fear of disappointment.]

  3.      The misery of those who are careless about religion—

[These blessings will not be bestowed unless we seek them; and, if we possess them not, we are poor indeed: if we die before we have attained them, it were better for us that we had never been born.]

GALATIANS

Gal. 1:4.

Gal. 1:8, 9.

Gal. 1:10.

Gal. 1:15, 16.

Gal. 1:23, 24.

Gal. 2:5.

Gal. 2:10.

Gal. 2:14–16.

Gal. 2:19.

Gal. 2:20.

Gal. 3:1.

Gal. 3:8, 9.

Gal. 3:10.

Gal. 3:13.

Gal. 3:19.

Gal. 3:19.

Gal. 3:19.

Gal. 3:19.

Gal. 3:19.

Gal. 3:21–26.

Gal. 3:27–29.

Gal. 4:4, 5.

Gal. 4:6.

Gal. 4:11.

Gal. 4:18.

Gal. 4:19, 20.

Gal. 4:22–24.

Gal. 4:30.

Gal. 5:1.

Gal. 5:2–4.

Gal. 5:5.

Gal. 5:6.

Gal. 5:11.

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