Gal. 6:3–5.

Gal. 6:3–5.

The covenant of grace made with Abraham and his seed is that under which we live: and we are admitted to a participation of its blessings now by baptism, as, previously to the coming of Christ, men were by circumcision. To be “baptized into Christ,” is to be baptized in the name of Christ; and by baptism, to be initiated into his religion. As the Jews were “baptized unto Moses” by passing through the sea and being sprinkled with its spray, and so became his disciples; so do we, by descending into the water in baptism, or by being sprinkled with it in the name of Christ, become the followers of Christ. Now, respecting persons baptized into the religion of Christi, the Apostle says, “They have put on Christ.” And what are we to understand by this? I conceive it refers, not to any change of garments which was made by persons at their baptism; for we hear of no such custom in the apostolic age: but it refers to the change of garments which was made by Aaron, and all succeeding priests, at the time of their consecration to the priesthood. The persons consecrated to the priesthood were first washed with water, and then had the coat, and the robe, and the ephod, and the breast-plate, put upon them; and were girded with the curious girdle of the ephod; and the mitre, with the holy crown upon it, was put upon their head. “Thus were the priests of old consecrated unto God:” and thus are we, in our baptism, made “a holy priesthood” to the Lord. But, though this gives us a general idea of what is meant by putting on Christ, it falls very far short of the full import of the expression, as used in my text. In another place, the expression is used to signify the putting on the moral character of Christ: but here it signifies the putting on of his complete and entire character; so that God may view us altogether as in him, clothed with his righteousness from head to foot, and transformed into his image in righteousness and true holiness.

Now, this the Apostle represents as taking place at our baptism. And, not content with so representing it in some cases, or in many, or in most, or generally in all, he speaks as if this change were absolutely universal, without any exception: “As many of you as have been baptized into Christ, have put on Christ.” Here is, if I may so express myself, a distributive individuality; by means of which he comprehends every baptized person separately, and without any exception. Yet, in this very epistle, he speaks of some of whom “he stood in doubt.” How, then, are we to understand this? The Apostle here spoke according to the judgment of charity; even as he does in many other places, where he addresses whole collective bodies, and Churches, as “saints, and faithful in the Lord.” And I cannot but think, that in this passage we have a complete justification of the language used by our reformers in the baptismal service. After having baptized any child, we are there taught to return thanks to God in these words: “We yield thee hearty thanks, most merciful Father, that it hath pleased thee to regenerate this infant with thy Holy Spirit, to receive him for thine own child by adoption, and to incorporate him into thy holy Church.” Now this strikes many as too strong; and they scarcely know how to utter it before God. I grant it is strong: but is it stronger than the Apostle’s language in my text? No, not in the least: and if it be said that the prayer in our Liturgy refers to each individual separately; I answer, so does the Apostle’s language also: for it is equivalent to saying to every individual of the Christian Church, ‘Have you been baptized? then you have put on Christ: for as many as have had the sacrament of baptism administered to them, have been made partakers of this benefit.’

But, strong as this language is, the Apostle is not content: for he goes on to say, that, in the attainment of these exalted privileges, there is no distinction of persons whatsoever; none arising from nation, or rank, or sex; as there was, to a great degree, under the legal dispensation: “There is neither Jew nor Greek,” says he; “there is neither bond nor free; there is neither male nor female: but ye are all one in Christ Jesus:” so that, inasmuch as all, without exception, are baptized into one body in Christ; all, without exception, enjoy the benefits conferred by that ordinance.

Let me not, however, be mistaken. I do not mean to say that the Apostle’s words are to be taken strictly in this unlimited extent: but I mean to say, that he spoke thus, according to the judgment of charity, respecting those who had been consecrated to God in baptism; and that our reformers studiously-followed the Apostle, both in his spirit and language: and that, if we do not complain of the Apostle, or refuse to read his words, neither ought we to complain of our reformers, or refuse to use their words; when their only fault has been, if fault it may be called, in adhering so closely to the example and the language of an inspired Apostle.

I make not these observations wantonly, to provoke controversy; but in a spirit of love, with a view to satisfy the minds of any, if such there be amongst us, who have been stumbled in any respect at the expressions referred to in our baptismal service. And I shall think my pains well bestowed, if I may-produce in any scrupulous mind the peaceful conviction which the foregoing thoughts have imparted to my own bosom.

If it be thought that the foregoing observations are liable to abuse, they will be found effectually guarded by the Apostle himself, who proceeds to shew,

  II.      What in reality we possess, when once we become really Christ’s—

“If we be Christ’s, then are we Abraham’s seed, and heirs according to the promise.” Now, let us, for a moment, return to the Apostle’s argument. He shews, that Christ being the Seed to whom the promises in the Abrahamic covenant were made, all who are in Christ must, of necessity, inherit those promises: and that, as Abraham partook of those promises simply by faith, whilst yet he was in an uncircumcised state, so all his believing posterity also are entitled to a participation of them simply by faith, without any legal observance whatsoever. Now, by believing in Christ, we become perfectly one with Christ—

[This is affirmed in my text: “We are all one in Christ Jesus.” It is also frequently declared in other places. I will specify one, where the union which is formed with Christ in baptism is represented as equivalent to that which subsists between the head and members of the same body; so that the persons baptized are actually called by his very name, as being altogether identified with him: “As the body is one, and hath many members; and all the members of that body, being many, are one body; so also is Christ;” that is, so also is the Church of Christ. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free”..…“We are indeed many members, yet are we but one body.” Thus it appears, that, inasmuch as we become one with Christ by faith in him, we become in and with him the seed of Abraham, and heirs of all the promises that were made to him.]

And being united unto Christ by faith, we need nothing to be superadded to us by the works of the law—

[The natural descendants of Abraham, as such, have no title to these benefits: for “all are not Israel who are of Israel; neither, because they are the seed of Abraham, are they all children;” for it was said to him, “In Isaac shall thy seed be called: that is, they which are the children of the flesh are not the children of God: but the children of the promise are counted for the seed.” Now, by union with Christ we become the children of promise, and consequently heirs of all that God has promised. But how is this union effected? It is effected simply by faith. No work of the law can contribute to it. Even if we were of Abraham’s natural posterity, it would avail us nothing: nor, if we were to keep the whole law, would it avail us any thing. We must believe in Christ, and by faith be made one with him; and then the benefits are ours: nor shall all the powers of darkness prevail to rob us of them. Only let these two things be remembered, and our whole argument will be clear. First, no want of external privileges can deprive us of these benefits; and next, no observances whatever can augment our title to them, if only we believe in Christ: for “if we be Christ’s, then are we Abraham’s seed, and heirs according to the promise.”]

Now let me address myself,

  1.      To those who are Christ’s in profession only—

[You perceive, that, as “baptized into Christ,” you profess to have “put on Christ.” Now, then, permit me to ask, have you ever felt your need of Christ? Have you ever been conscious of the nakedness of your soul by reason of sin; and of the utter insufficiency of the fig-leaves of your own righteousness to cover your nakedness; and of the indispensable necessity of your being clothed in Christ’s righteousness, in order to your acceptance before God? Have you, under a deep sense of your need of his righteousness, gone to him, and apprehended him, and put him on by faith? and does all your hope of happiness in the eternal world arise from this thought, that God views you, not as you are in yourselves, but as you are in Christ, clothed from head to foot with his unspotted robe, and therefore standing without spot or blemish in the sight of the heart-searching God? Let but conscience return a candid answer to these inquiries, and you will have a perfect insight into your real state before God. You will then see, that, though baptized into Christ, you have never really availed yourselves of your privilege to “put him on.” You are in the state of a widow, who, though entitled to a certain portion of the estate of her deceased husband, neglects to take out administration according to law: she cannot turn any part of the estate to her own account; and must perish with hunger, even as if she had no title whatever to the estate, if she continue to neglect the appointed means of coming to the possession of it. And so must you perish under the guilt of all your sins, if you neglect to put on Christ by faith, and to cover yourselves with the robe of his unspotted righteousness. You may be as observant of the law as ever Paul was in his unconverted state: but yet will you perish for ever, as he also would have done, if you apply not to Christ, that you may “be found in him, not having your own righteousness, but the righteousness which is of God by faith in him.” As for your baptism, it will avail you nothing without this: for he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.” On the other hand, let me say, that if only you will believe in Christ, though you were the most ignorant of Gentiles or the most abandoned of sinners, you should be accepted in him, and be made partakers of all his blessings, both of grace and glory.]

  2.      To those who are Christ’s in reality and truth—

[I trust there are many such among you. And what shall I say to you? what but this? Survey the covenant which was made with Abraham, and all the promises contained in it; and say, ‘All these are mine.’ Survey all that Abraham ever possessed, or possesses at this moment at the right hand of God; and then say, ‘As Abraham’s seed, and Abraham’s heir, I am entitled to all of this.’ Go further still, and survey all that Christ himself ever enjoyed, or at this moment enjoys, as the promised Seed of Abraham, and the great Heir of all; and then say, ‘All this also, so far as I am capable of enjoying it, is mine: God is my God, even as he is Christ’s; and Christ’s throne is my throne: Christ’s kingdom is my kingdom; Christ’s glory, my glory; for “the glory which God has given him, he has given mex.” ’

What then shall I do, to shew my sense of the benefits conferred upon me? This will I do, to the utmost of my power: I will “put on Christ:” I will put him on daily; so that God shall never see me but as I am in him, covered with the robe of his righteousness; nor shall my fellow-creatures ever see me but as possessing “the very mind which was in Christ.” I will “put on the Lord Jesus Christ,” even as a man puts on his garmentsz; so that all who see me shall say that I resemble him. I will, God helping me, be “a living epistle of Christ, that shall be known and read of all men;” so that all may know how he walked when on earth, and how he wills that we should walkb.

This, my beloved brethren, is the true way to prove yourselves Christ’s believing people; and this will bring down to you a heaven upon earth.]

MMLXX

THE TIME AND MANNER OF CHRIST’S INCARNATION

  Gal. 4:4, 5.

When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem, them that were under the law, that we might receive the adoption of sons.

THE advantages which we as Christians enjoy above the Jews are exceeding great. The Jewish Church was like an heir to a large estate during the years of his minority: he has indeed bright prospects before him; but at present he receives no more than what his guardians judge necessary for his use, and suited to his condition. “He, in fact, differs nothing from a servant, though he be lord of all:” for he is altogether “under the controul of tutors and governors, till the time appointed by his father,” whose possessions he is to inherit. We, on the contrary, are like the same person when arrived at full age, having perfect liberty from servile restraints, and entering into the complete enjoyment of the inheritance, to which by our Father’s will we are entitled. In this view St. Paul himself has illustrated the subject in the chapter before us. Having in the preceding verses described the state of the Jewish Church, he declares, in the words of our text, the superior privileges which, through the incarnation of the Son of God, we enjoy.

To bring the whole subject under your consideration, it will be proper to notice the time, the manner, and the end of our Saviour’s incarnation.

  I.      The time—

It may seem strange that, when God had promised to send his Son into the world, he should delay the execution of that promise four thousand years. But it does not become us to sit in judgment upon God’s proceedings; it is sufficient for us to know that he cannot err. But, in relation to the point before us, we may observe, that the time when our Lord came into the world, was,

  1.      The time fixed in the Divine counsels—

[When the promise of a Saviour was given to our first parents, nothing was specified respecting the time. Hence Eve (as it should seem) imagined that her first-born child was he: for she named him Cain (which signifies getting); intimating, that “she had gotten a man from the Lord,” or rather, that she had gotten the man, the Lord. Nothing seems to have been declared concerning the time of the Messiah’s arrival, till it was revealed to Jacob, that “the sceptre should not depart from Judah, till Shiloh should cameb:” and it is remarkable, that a separate jurisdiction did depart from all the other tribes several hundred years before Christ’s advent; but that Judah retained it, in a measure, even during the captivity in Babylon; and never completely lost it, till Jerusalem was destroyed by the Romans, and the whole Jewish polity was dissolved.

After the restoration of the Jews from Babylon, it was revealed to the Prophet Haggai, that the Messiah should come while that temple was standing; and by his presence in it should add greater glory to it, than the former temple, with all its magnificence and peculiar appendages, possessed.

But that which marked the period with most precision, was the prophecy of Daniel, which declared, that in seventy weeks (of years), or four hundred and ninety years, from the command given by Artaxerxes to rebuild Jerusalem, the Messiah should be cut off. This determined the time with such accuracy, that the expectation of the Messiah’s advent was very general among the Jews, when our Lord made his appearance upon earth.

Thus the fulness of the time was come, because it was the time ordained by God in his eternal counsels, and made known to the world by his holy prophets.]

  2.      The fittest time—

[If our Lord had come into the world at an earlier period, several valuable purposes would either not have been answered, or not in so eminent a degree. By the delay, there was abundant proof given, how little could be done by reason, with all its improvements; or by the law, with all its sanctions; or by the most signal judgments and mercies.

Reason had attained its summit. The learning of Greece and Rome had left nothing to be added for the perfecting of the human intellect. Yet what did all their boasted philosophy effect? Were the habits and dispositions of men meliorated? Was the dominion of sin broken, or virtue made more generally prevalent throughout the world? Read the account which St. Paul gives of the heathen world; and judge.

God has been pleased to republish his law, in a way calculated to awe his people, and secure their obedience to it. He had enforced it with the most solemn sanctions; and had himself written it on tables of stone, in order that it might not any more be mutilated and forgotten, as it had been when left to the uncertainty of oral tradition. And did this succeed? No. The Jew had nothing to boast of above the Gentiles. St. Paul draws their character also, and shews that they, with all their advantages, were as far from God and righteousness as the heathen themselves.

The interposition of the Deity had also been displayed in a visible series of mercies and judgments, correspondent to the moral conduct of his people. Not only had thousands and tens of thousands been struck dead at a time for some great offence, but even the whole nation were sent into a miserable captivity for seventy years. On the other hand, their restoration from captivity had been so miraculous, as evidently to bear the stamp of Omnipotence upon it. These things did lead the Jews to renounce idolatry: but how far they prevailed to introduce general habits of piety and virtue, may be seen in the awful unanimity which obtained among them in rejecting and crucifying the Son of God.

No fitter time therefore could have been chosen for the sending of this last remedy, than when all other remedies had been fully tried, and their inefficacy had incontrovertibly appeared.]

The next thing to be noticed respecting the incarnation of Christ, is,

  II.      The manner—

Though Christ was God equal with the Father, yet in his mediatorial capacity he acted as the Father’s Messenger or Servant. The Father sent his Son,

  1.      “Made of a woman”—

[This expression would have been superfluous if applied to any mere man; but, as applied to the Lord Jesus, it is peculiarly important. Our adorable Saviour was not born like other men; but was formed in the womb of a pure virgin by the operation of the Holy Ghost: and this was necessary on many accounts.

If Christ had been born in the ordinary way of generation, he would have been comprehended in Adam’s natural posterity, and would therefore have been involved in the same curse as all others are on account of the first transgression: for “in Adam all died;” and “through his disobedience many were made sinners,” even all who were represented by him as their covenant-head. Moreover, he would have been corrupt, as all others are; for “who can bring a clean thing out of an unclean?” But, not deriving his existence from man, he could not be ranked among the sons of Adam; and, being formed by the immediate agency of the Holy Ghost, he was perfectly immaculate.

This miraculous mode of conception and birth was farther necessary, in order to fulfil the prophecies: for in the very first promise that announced God’s gracious intentions to the world, it was said, that “the Seed of the woman (not of the man, but of the woman) should bruise the serpent’s head.” It had afterwards been more plainly declared, that “a virgin should conceive, and bear a Son, whose name should be called Emmanuel,” God with ush.

Hence the expression in the text marks at once, that Christ was fitted for his mediatorial office; and that he is the very person fore-ordained from the foundation of the world to sustain and execute it.]

  2.      “Made under the law”—

[Not being represented by Adam, and not inheriting his defilement, Christ was not under the curse of the law; but, being born of a Jewish parent, he was under the authority of the law, as well the ceremonial as the moral. The law was to him, as it was to Adam in Paradise, a covenant of life and death. The covenant made with Adam was for himself and all his natural posterity: that which was made with Christ, was for himself and all his spiritual seed. Now, Adam, by violating the covenant, had entailed a curse on all his descendants. To remedy this evil, two things were to be done: the curse due to us was to be endured; and a new claim to heaven was to be established for us. For these two purposes Christ was fitted, when he was sent into the world: He was sent “made of a woman only,” that, not being himself obnoxious to the curse of the law, he might bear the curse for us; and that, fulfilling all the demands of the law, he might “bring in an everlasting righteousness,” which should be imputed to us, and placed to our account.

If we attend to the various circumstances of his life and death, we shall find that he actually fulfilled the law in every particular. He fulfilled the ceremonial law both actively and passively: actively, by submitting to circumcision, by attending the stated feasts, and by complying with the Mosaic ritual in all its parts: he fulfilled it also passively, by accomplishing every thing which was there prefigured, and by exhibiting in himself the substance of every thing which the Mosaic ritual had shadowed forth. He fulfilled also the moral law, obeying it in its utmost extent, insomuch that not a spot or blemish could be found in him. In short, as “it became him to fulfil all righteousness,” so he did fulfil it; and, being “made under the law,” he resigned not his breath till he could say in reference to all that the law required of him, “It is finished.”]

The incarnation of our blessed Lord remains yet further to be considered, as it respects,

  III.      The end—

We may say in general terms that he was sent,

  1.      To redeem us from guilt and misery—

[The Jews alone were under the ceremonial law, and therefore they alone can be said to have been delivered from the yoke which that law imposed upon them. But the whole human race are under the moral law: they are under it as a covenant, which, having been once violated, denounces only its curses against them, without affording them the smallest hope of mercy. Now the Lord Jesus Christ came to redeem us from the law; and to establish a new covenant for us, by embracing which we are released from the covenant of works, and brought into a perfectly new state. This new covenant offers us life upon totally different terms from those which were proposed under the old covenant: the old covenant said, “Do this and thou shalt live:” the new covenant says, “Believe on the Lord Jesus Christ, and thou shalt be saved.” The very instant we lay hold on the new covenant, the old covenant is cancelled with respect to us: It cannot condemn us, because its penalties have been inflicted on our Surety: It cannot command us, because we are not under its jurisdiction. As a rule of duty, it retains its authority; but, as a covenant, it is altogether abrogated and annulled. Thus through the incarnation and death of Christ we are redeemed from the condemnation we have merited by our past transgression of the law, and from all obligation to stand or fall by the terms which that law prescribes.]

  2.      To exalt us to happiness and glory—

[Our blessed Lord had yet higher ends in view when he became incarnate. He came to restore us to all the blessedness from which we had fallen. By creation we were children of God: but, when sin entered, that relation ceased; and we became “children of the devil.” This being our state, Christ came, that through him we might again return to the family of God. Though we are by nature strangers and aliens, we may receive through him the adoption of sons, and be regarded by God as dear children. We are expressly assured that this privilege is given to all without exception who believe in Christ. What is implied in this privilege, the Apostle states in the two verses following the text. He specifies both the present and future benefits of this adoption. In this world, instead of having any occasion to dread the wrath of God, we may look up with filial confidence to him, “crying, Abba, Father;” and may expect from him all that care, and love, and mercy which are suited to the relation of a father. In the eternal world, we shall be raised to such dignity and glory as no words can express, no imagination can conceive. “Being sons, we are heirs, heirs of God, and joint-heirs with Christ:” and whatever God or Christ possess either of happiness or glory, shall be possessed by us, according to the degree of our meetness for it, and the measure of our capacity to enjoy it.

“This honour have all the saints;” and that they might enjoy it in its fullest extent, was the design of God in sending his dear Son into the world.]

  INFER—

  1.      The folly of adhering to the law—

[Men, in seeking salvation by the works of the law, have no idea what folly they are guilty of. What should we think of a man, who, when offered an estate which had been purchased for him at an immense price, should decline accepting it as a gift, and should prefer the making a stipulation to earn it, and that too by labours which a thousand men were not able to perform? Yet that were wisdom when compared with a rejection of the Gospel, and a seeking of salvation by the works of the law; because it is impossible for fallen man to be saved by the covenant of works: and, if Christ had not redeemed us from that covenant, we must all have perished together. Will any of you then be so mad as to adhere to that covenant, now that God has sent his own Son to redeem you from it? You think indeed by this to shew your zeal for good works; but it is a zeal which is not according to knowledge; and a zeal which will only leave you, as it left the self-righteous Jews, destitute of any part in the salvation of Christr.” We would not discourage your zeal for good works: we only wish to give it a right direction. Obey the law; but obey it with proper views. Renounce your dependence upon it as a covenant of works, and seek salvation by faith in Christ. Then shall you receive that spirit of adoption, which will make the service of God to be perfect freedom, and afford you ample scope for your most active exertions.]

  2.      The blessedness of receiving the Gospel—

[What an astonishing transition does that soul experience, which is delivered from the terrors of Mount Sinai, and brought into “the liberty of the children of God!” From being harassed with the dread of God’s wrath, and impelled by servile fears to irksome, unsatisfying, ineffectual labours, how delightful to behold the face of a reconciled God and Father, to feel a holy boldness and confidence before him, and to anticipate the joys of heaven! This is not a picture which is drawn by a warm imagination: it is a reality; it is the experience of thousands; it is in a greater or less degree known to all who believe in Christ. Seek then, my brethren, this happiness. You can easily conceive the difference between the labours of a slave under the lash of the whip, and the services which an affectionate child renders to an indulgent parent: you can see that even at present their states are exceeding different. Such is the difference between those who are under the law, and those who embrace the Gospel. But what will be the difference hereafter? “Now, believers are the sons of God: but it doth not yet appear what they shall be: but we know that, when they shall see Christ in glory, they shall be like him, for they shall see him as he is.” Let all of us then believe in Christ, that “we may see the good of his chosen, and rejoice in the gladness of his nation, and give thanks with his inheritancet.”]

MMLXXI

THE SPIRIT OF ADOPTION

             Gal. 4:6.

Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

IF we were to judge by the exterior of men’s lives, we should be ready to think that Christianity had done but little hitherto for the world: for it must be confessed, that, of those who profess our holy religion, the greater part differ very little from heathens. But then it must be recollected, that there is much wrought by the Gospel, which, though to a certain, degree visible in its effects, is seen clearly only by God himself. There is in every one, who receives the Gospel aright, a change, both in his state before God and in the secret habit of his mind. From an enemy to God, he is made a friend and a son; and from serving God by constraint, as a slave, he comes to him with a spirit of adoption, as a beloved child. Now, the acts of this person may be, in many respects, what they were before; so that one who looks only on the outward appearance, shall see no great difference between him and others: but God, who has made all this difference, discerns it; and appreciates the obedience that is paid to him, not according to the mere act, but according to the motive or principle from which it flows. Now, taking this view of Christianity, we must say, that it has been, and yet is, productive of incalculable good: for still, as well as in the apostolic age, God begets sons to himself by means of it; and “when they are made sons, he pours forth the Spirit of his Son into their hearts, crying, Abba, Father.”

In illustration of these words, I will shew,

  I.      The relation which every true Christian bears to God—

Every Christian, from a rebel and an enemy, becomes “a son.”

In this we have the advantage of those under the law—

[The Jews, though God’s peculiar people, were not his sons, but his servants: or, if we call them his sons, (for doubtless he was a Father unto them,) still they were only as “minors, who differed very little from servants.” They were under severe and burthensome restraints: they had but a small portion of their inheritance in actual enjoyment; and they performed their duties altogether in a servile spirit. But under the Gospel we are regarded as adult sons, who are freed from those restraints, and enjoy a spirit of liberty in the whole of our life and conversation. This is not only affirmed in our text, but taken, as it were, for granted, and assumed as the ground of those further blessings which are bestowed upon us.]

And to this we are introduced by our Lord Jesus Christ—

[He has redeemed us from that bondage in which we were once held. Though, as Gentiles, we have never been bound by the ceremonial law, we have, of necessity, been subject to the moral law, which is equally binding on every child of man: and under that we have been exposed to the most tremendous curses for our violations of it. But the Lord Jesus Christ, by his obedience unto death, has both fulfilled its demands, and suffered its penalties, for us; and has thus freed us from it as a covenant, and has brought us into a better covenant, the covenant of grace. Hence it is that we receive a Spirit of adoption: for, in this better covenant, God grants all the blessings of salvation to us freely, whether we be Jews or Gentiles; and, as soon as ever we believe in Christ, admits us into his own family, as his beloved children. Thus are we brought to God in the relation of sons, and have all the benefits of children conferred upon us.]

But that which we are chiefly to notice, concerning the Christian, is,

  II.      The privileges, which, by virtue of this relation, he enjoys—

The Spirit of Christ is sent forth into his heart—

[The Holy Spirit is here, as in many other passages of Scripture, called, “the Spirit of Christ.” Not that we are to conceive of the Godhead as consisting of persons of unequal majesty and glory; for the Father, Son, and Holy Ghost, are in glory equal, and in majesty co-eternal. But each person in the ever-blessed Trinity sustains a distinct office in the economy of redemption; the Father sending the Son to work redemption for us; and the Son sending the Holy Spirit to apply that redemption to us. It is in their official character alone that this subordination consists; and, agreeably to this distinction, we must go to the Father, through the Son, and by the Spirit; and expect blessings from the Father in the very channel by which we gain access to him. Now, if we go to God in this way, he will send his Holy Spirit into our hearts as a Spirit of adoption; giving us thereby,]

  1.      Liberty of access to him—

[The Jews dared not to draw nigh to God within the limits that were assigned them, whether on Mount Sinai, or in the temple. But, at the death of our blessed Lord, the vail of the temple was rent in twain, to intimate to us, that now there was “opened for us a new and living way into the holiest of all,” even for every child of man; and that the nearer we came to God’s mercy-seat, the more certainly we should find acceptance with him.]

  2.      Boldness to spread our wants before him—

[To the Jews there were many things which, however they might desire them, they dared not ask. Korah and his company were consumed for affecting the priesthood, and presuming to offer incense to the Lord. But to our requests no limit whatever is assigned, provided they be in accordance with God’s will, and have a tendency to advance his glory. With these obvious and necessary distinctions, we may “ask what we will, and it shall be done unto us:” however wide we open our mouths, God will fill them. If we are “straitened at all, it is in our own bowels;” we are not straitened in God: for he is both “able and willing to do for us exceeding abundantly above all that we can either ask or think.”]

  3.      Confidence in his care—

[A servant may hope for kind attentions from his master in a day of necessity, though still to a very limited extent; but a son is assured, that whatever relief his father can afford him shall be readily bestowed. His necessities may be great, and his troubles of long continuance; but he has no fear that the tender sympathy of his father shall fail. Now this is what “a Spirit of adoption” gives to every true Christian. “He knows in whom he has believed; and that he is both able and willing to keep that which he has committed to him.” He knows not, indeed, how God shall interpose for him, or when: but he is persuaded that “God will never leave him nor forsake him;” but “will make all things work together for his ultimate good,” and “cause his light and momentary afflictions to work out for him a far more exceeding and eternal weight of glory.” Hence, without doubting of a happy issue to his afflictions, “he casts his care on God, who careth for him.”]

  4.      An assured expectation of his inheritance—

[Of this a servant can have no hope. But a son knows that he has a title to his father’s inheritance; and that his father has assigned it to him in his will. But stronger far is the Christian’s assurance of his title to heaven, and of his ultimate possession of it. God has promised to him, not grace only, but glory also; and has begotten him to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for him, who is also kept by the power of God for it. And who shall rob him of this inheritance? “Who shall separate him from his Father’s love?” He can look on the innumerable hosts of men and devils, and boldly defy them all. The Spirit of adoption, which enables him to “cry, Abba, Father,” assures him of the victory, and is to him a pledge and earnest of his future glory.]

  OBSERVE—

  1.      How little is the true nature of Christianity understood amongst us!

[Men conceive of Christianity as a system of restraints; or, at best, as a system of doctrines and duties. But, though it partakes of all these things, it is in reality a system of privileges: it “takes men from the dunghill, to set them among princes;” and “translates them from the kingdom of darkness, into the kingdom of God’s dear Son.” Contemplate Christianity in this view; as taking “strangers and foreigners; and not only bringing them into the household of God,” but making them “sons and daughters of the Lord Almighty.” Well might St. John express his wonder, saying, “Behold, what manner of love is tills wherewith the Father hath loved us, that we should be called the sons of God!” Truly, this is the light in which we should view the Gospel; and this is the end for which we should receive its gracious declarations.]

  2.      What enemies to themselves are the unbelieving world!

[It is to bring you to this very blessedness that we preach unto you the Gospel of Christ. For this we set forth all the wonders of redeeming love. For this we invite you to come to Christ, and believe in him. It is not to make you melancholy, as foolish people imagine; but to make you blessed in the enjoyment of your God and in the possession of his glory. Why then will you put these things far from you? Why will you pour contempt upon them, as if they did not deserve the attention of any considerate man? Be assured, that, in rejecting the salvation offered you in the Gospel, you are your own enemies: you rob yourselves of happiness, of which not all the universe could deprive you; and plunge yourselves into misery, which all the universe would be unable to entail upon you. Tell me, is it so light a matter to he sons of God, that you will despise it; and to have a sweet sense of this sealed by the Holy Spirit upon your soul, that you will reject it? Ah! who can make you amends for the loss of these privileges; or console your minds, when they are irrecoverably placed beyond your reach? Be wise, I pray you; and seek these blessings, ere they are for ever hid from your eyes.]

  3.      How earnestly should we hold fast the blessings thus accorded to us!

[Great as these blessings were, the Galatian Christians were soon prevailed on to abandon the possession of them, and to go back again to the bondage in which they had formerly been held. And the same disposition remains in us. We all have a measure of servility in our minds; and are ready to bind on ourselves burthens from which Christ has made us free. Legal hopes, legal fears, legal endeavours, are quite in consonance with our depraved hearts. But do not dishonour our blessed Lord by indulging such propensities as these: strive rather to get rid of them, and stand fast in the liberty wherewith Christ has made you free. Then will you find the service of your God to be perfect freedom; and the enjoyment of him, on earth, a foretaste of that complete fruition of him that awaits you.]

MMLXXII

MINISTERS LABOURING IN VAIN

             Gal. 4:11.

I am afraid of you, lest I have bestowed upon you labour in vain.

MINISTERS are, in the Scriptures, compared to husbandmen. Now, no one can doubt, for a moment, what the object is of those labours which the husbandman pursues. Whether he prosecute the initiatory work of manuring and plowing his ground, or cast upon it, and harrow in, the seed, every one knows that he looks to the harvest, as the compensation of his toil: and so far as the produce abounds, he considers himself as well repaid; but so far as it fails, he regards himself as having laboured in vain. Thus a faithful minister rests not satisfied with having discharged his duty: he looks for the effects of his labours in the conversion of souls to God, and in the salvation of his fellow-men. If, in these respects, his ministrations are crowned with success, “he sees of all his travail, and is satisfied.” But if the people to whom he ministers remain in a state of ignorance, or, whilst they profess to have received the Gospel, they walk unworthy of it, he feels constrained to adopt the language of St. Paul, and to say, “I am afraid of you, that I have bestowed upon you labour in vain.”

Now I propose to shew you,

  I.      When a minister may be said to have “laboured amongst his people in vain”—

This complaint he may justly utter,

  1.      When they cleave to the law, as a ground of their hopes—

[What is the one great object of ministers, but to bring men to Christ, that through him they may find reconciliation with their offended God? In this view, their ministry is called “the ministry of reconciliation.” But, in order to effect this great work, they must detach persons altogether from their dependence on the law. Men, by nature, are born under the law: and they invariably look to their obedience to the law as the ground of their hope towards God. But, as it is impossible for fallen man ever to render to the law that perfect obedience which it requires, God has given him a Saviour, through whom he may obtain a perfect righteousness, fully commensurate with all the demands of law and justice. But, in order to his obtaining an interest in this, every other ground of hope must be renounced. He must be saved wholly, either by works or by grace. The two grounds of hope cannot exist together. If a man attempt to blend them together, even in the smallest possible degree, he will fail: the slightest dependence on his works will altogether invalidate the work of Christ, and make void all that he has done for the salvation of men. If, therefore, a person still practise any works of the law, in order to obtain, either in whole or in part, justification by them, all the labour that has ever been bestowed on him will be in vain. St. Paul said to the Galatian converts, “Ye observe days, and months, and times, and years.” And on this he grounded the complaint in our text. The observance of days was not evil in itself: it was only evil, as arguing an affiance in the law, and a consequent departure from the faith of Christ. But this being the proper construction to be put upon it, he regarded it as a dereliction of the Gospel; and therefore expressed his fears, that all the labour he had bestowed on them had been in vain.]

  2.      When they depart from the law as the rule of their life—

[The law, though set aside by the Gospel as a ground of our hope, remains, in all its pristine force, as a rule of life. It must be obeyed, and obeyed from the heart too, as much as if we were to obtain justification by it: nor is there any other standard by which our lives must be regulated, in order to please and honour God. The Gospel proposes nothing new in respect of morals. It adds to our motives for obedience, and gives us a more complete pattern: but it enjoins nothing beyond the requirements of the law. The law enjoins us to love God with all our heart and mind and soul and strength, and our neighbour as ourselves: and beyond that we cannot go. The Gospel informs us, that “God was in Christ reconciling the world unto himself;” and, consequently, all the faith and love which we are taught to exercise towards God, we exercise towards our adorable Emmanuel; and all the love which we manifest to man, we manifest it for Christ’s sake, and in conformity to the pattern which he has set us: but beyond the demands of the law we cannot go; nor short of those demands are we allowed to stop. If, therefore, we see any one relaxing in his obedience to the law, we declare to him, that “faith has not in him its perfect work.” His heart must be right with God: he must labour to “walk in all things as Christ walked:” he must, if not in absolute attainment, yet in desire and endeavour, be “holy as God himself is holy, and perfect as his Father which is in heaven is perfect.” There must be no sin, though dear as a right eye or useful as a right hand, retained: and if we see a man proposing to himself any lower standard than this, we must, of necessity, “stand in doubt of him;” and fear, so far as he is concerned, that we have bestowed on him labour in vain.]

Let me, then, point out to you,

  II.      The awful state of a people that are so circumstanced—

Truly,

  1.      Their responsibility is great—

[It is here taken for granted, that the Gospel has been faithfully preached to them. And I hope this may be said with respect to you, my brethren. Yes; you will bear me witness, that “Jesus Christ has been evidently set forth crucified among you, even as it were before your eyes.” Now, our blessed Lord said to his hearers, that “if he had not come and spoken unto them, they had not had sin; but that now they had no cloak for their sin.” What, then, must I say to you? You well know, that “many prophets and kings have in vain desired to hear and see the things which have been made familiar to you; and that, at this moment, many would account themselves “blessed,” if they could possess the privileges which you enjoy: but you cannot but know also, that on these grounds a proportionable responsibility attaches to you. Yet, is there not reason to fear, that many of you are still so ignorant both of the Law and of the Gospel, as not to understand their respective offices, and not to render to them that peculiar honour which they severally demand? Is there not reason to apprehend, that many have never yet come to Christ, as helpless, hopeless sinners; discarding every other ground of hope, and glorying in him as all their salvation and all their desire? Yet, if you have never been brought to this, O! think how much you have to answer for! If the fate of Chorazin and Bethsaida was made worse than that of Tyre and Sidon, yea, than that of Sodom and Gomorrah, by their abuse of the Gospel, judge, I pray you, what the criminality of those is, who, like you, have slighted all the blessings of salvation, which have been so freely offered, and so fully set before you? Jehovah himself appealed to his people of old: “Judge, I pray you, betwixt me and my vineyard: what could have been done more for my vineyard, that I have not done in it? And wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?” The same appeal I must, in Jehovah’s name, make to you also. The various means of grace you have enjoyed in rich abundance; and they must be accounted for as talents which you were bound to improve.]

  2.      Their danger is imminent—

[It is an awful truth, that “the word preached, if it be not a savour of life to those who hear it, proves to them a savour of death unto their death” In fact, it is sometimes sent, to a people in judgment, rather than in mercy: “Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.” No less than six times is that passage quoted in the New Testament, to shew us the immense importance of it, and to put us on our guard, lest it be realized in us. We are warned, that “the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is, to be burned.” Ah! think “how nigh the curse may be!” and how tremendous it will be, when it shall fall upon you! You know what was said to the barren fig-tree; “Cut it down: why cumbereth it the ground?” And you also, though spared for the present, through the intercession of your Lord, must soon expect that doom, if you continue to make no return for all the labour bestowed upon you.]

  APPLICATION—

  1.      Improve, then, the opportunities which are yet afforded you—

[“The seed is sown on your hearts: look to it, that it be not taken away by Satan, ere the process of vegetation has taken place at all Beware too, lest, if it spring up, it be not soon withered for want of root; or, if it continue to grow, it be not choked by thorns, so as not to bring forth fruit to perfection.” Prepare your hearts, by meditation and prayer, before you come to the house of God: and when you have received the good seed, harrow it in by a repetition of the same process: and bear in mind, that you are to requite the labours of cultivation, by bringing forth fruit, according to the measure of divine grace bestowed upon you.]

  2.      Look forward to your great account—

[It is but a little time, and both you and I must give account of our stewardship: I, of my ministrations; and you, of your improvement of them. If I have omitted to warn you, and you perish through my neglect, woe be unto me; for “your blood will be required at my hands.” But if I have been faithful to my high calling, then shall I have the joy of presenting you to God; saying, “Here am I, and the children thou hast given me.” O blessed day, if I may “have many of you as my joy and crown of rejoicing in that dayo!” On the other hand, how painful is the thought, that against those who have not improved the opportunities afforded them, I shall “appear as a swift witness” and every sermon I have ever delivered will testify against you, to your confusionq. But let us hope that such shall not be the result of our meeting, my beloved brethren: no; let me entreat you to give yourselves unto prayer;—for me, that the blessing of God may be upon my labours; and for yourselves, that “ye may not receive the grace of God in vain.”]

MMLXXIII

THE NATURE AND IMPORTANCE OF CHRISTIAN ZEAL

             Gal. 4:18.

It is good to be zealously affected always in a good thing.

MEN act with energy in things that are agreeable to them. But while some are earnest in the support of religion, others are no less active in opposing it. This was the case with the false teachers, who sought to exclude the Apostle, that they might extend their own influence in the Churches of Galatia. But the Apostle justly condemns them, and recommends energy in a better cause.

The text will lead us to consider,

  I.      The nature of Christian zeal—

Zeal is a strong affection of the mind; and is good or evil, according to the object towards which it is directed, and the manner in which it is exercised. It is more frequently in Scripture spoken of as evil: but there is also a Christian zeal; which is distinguished by two things:

  1.      It is good in its object—

[Some spend their zeal in things that are in themselves sinful: and others on things indifferentd: but the Christian’s zeal is directed to what is good; he maintains with steadfastness the faith of the Gospel; and engages heartily in the practice of its preceptsf.]

  2.      It is uniform in its operation—

[The zeal of many is only occasional and partial; but the Christian’s is uniform and universal: it has respect to every duty; stimulating to private and personal, as well as public and official, duties. It does not, however, lay the same stress on trifles, as on the weightier matters of the law; but proportions its exercise to the importance of the things about which it is engaged.]

That such a zeal is truly praiseworthy, will appear, while we point out,

  II.      Its excellence—

The text pronounces it to be “good;” and not without reason; for,

  1.      It is that which stamps a value on all other graces—

[What are the most excellent graces without this? Faith is only a cold assent; hope, a mere doubtful expectation; and love, a general good-will, or rather, an empty name. The best of services without this is a worthless formality. But, on the other hand, the poorest and meanest service accompanied with this, is pleasing to God. The widow’s mite surpassed the rich donations of the wealthy; nor shall a cup of cold water lose its rewardk.]

  2.      It is by that alone that we can honour God—

[Lukewarm services declare, in fact, that God is not worthy of any better testimony of our esteem; and hence it is that they are so odious in his sight. But, if we act with zeal, we silently, yet powerfully, proclaim to all, that God is worthy of all the love and honour we can render him. God himself testifies, that if we observe the sabbath in a becoming manner, we honour him: and the same is true of every other duty we perform.]

  3.      By that we may ensure success—

Exertion does not always command success in an earthly race or warfare. But in spiritual things none can fail who exert themselves with zeal in God’s appointed way. “They shall know, who follow on to know the Lord;” and to them who by patient continuance in well-doing seek for glory and honour and immortality, shall eternal life assuredly be giveno. Many seek to enter into the kingdom of heaven, and are not able: but none ever yet strove in vain.]

  ADDRESS—

  1.      Those who have no zeal at all in religion—

[Whatever zeal men exercise in their worldly callings, few, alas! are much in earnest about religion. The natural man has no heart, no life or spirit in any thing he does for God. But will the heart-searching God be pleased with mere formal services? We ourselves do not accept them favourably at the hands of a fellow-creature; and shall God from us? If we would ever be approved of God, let us follow that injunction, “Whatsoever thy hand findeth to do, do it with all thy mightr.”]

  2.      Those who have declined in their zeal—

[“When iniquity abounds, the love of many will wax cold.” And are there none amongst us who have “left off to behave themselves wisely;” none who have lost their first love? Let the solemn charge addressed to such persons in the primitive churches, be duly considered, and obediently regarded: for “it were better never to have known the way of righteousness, than, having known it, to turn from itt.”]

  3.      Those who feel the importance and necessity of zeal—

[Good as zeal is in a good cause, it may become pernicious both to ourselves and others, if it be not properly directed. There is “a zeal without knowledge,” which may easily be mistaken for Christian zeal. Let all then who would serve God acceptably, endeavour to have their zeal well regulated, both with respect to its objects, and the manner of its operation. Let their own sins, rather than the sins of others, and their own duties, rather than those of others, be the first objects of their regard. Let not a proud, bigoted, or vindictive spirit be cherished by them under the cloak of zeal; but let every duty to God or man be tempered with meekness, humility, and love. Let nothing bear such a preponderance in their mind as to make any other duty appear light and insignificant. Let the world, the family, and the closet, have each its proper portion of attention: and, with increasing ardour, let them follow Christ, whose “meat was to do the will of him that sent him”]

MMLXXIV

A MINISTER’S CHIEF WISH FOR HIS PEOPLE

  Gal. 4:19, 20.

My little children, of whom I travail in birth again, until Christ be formed in you, I desire to be present with you now, and to change my voice; for I stand in doubt of you.

THE pastoral relation is described in the Scriptures by images well calculated to convey an idea of anxious concern, and fond endearment. St. Paul sometimes speaks of himself as “the father” of his converts, as “having begotten them through the Gospel;” and sometimes as their mother “travailing in birth with them.” Corresponding with these images, are the feelings of a minister’s heart in reference to his people. If he see them in a sick and dying state, he will not be indifferent about their recovery, but will, with parental tenderness, administer such instruction and advice as may conduce to their welfare. There are too many indeed, who, from an affection of candour, hope well concerning the states of all their people. But the faithful minister dares not to act on such delusive principles; he knows the danger to which the unconverted are exposed, and the awful responsibility of his own office; and therefore he will faithfully discharge his duty, and “divide to every one the word of truth,” consoling or reproving them as occasion may require.

In the words before us, we see,

  I.      What a minister chiefly desires on behalf of his people—

As a parent rejoices to see his children prospering in bodily health and worldly circumstances, so a minister is glad to see his people free from sickness and distress. He is thankful too, if he behold an outward reformation among them, and a diligent attendance on ordinances, and the establishment of family prayer, and a decided approbation of the Gospel record. But all this falls very far short of his wishes. He never is satisfied respecting them, until he have a clear evidence that “Christ is formed in them,”

  1.      As a vital principle in their hearts—

[Whatever they may have, or whatever they may do, they have no spiritual life, till “Christ liveth in them.” If “Christ dwell not in their hearts, they are no other than reprobates.” “Christ is the life” of the soul, as much as the soul is the life of the bodyd. He animates all our faculties; and without him they are as incapable of spiritual exertions as a breathless corpse is of performing the functions of a living body. “Christ in us is the hope of gloryf;” and all profession of religion, without the in-dwelling of his Spirit in our souls, is only like the motion and re-union of the dry bones, before God has breathed into them a principle of life.]

  2.      As a visible character in their lives—

[Concerning the quickening of a soul, we can judge only by its actions. While therefore a minister desires that his people may be really alive to God, he looks for the fruits of righteousness as the proper evidence of their regeneration. He expects to find “Christ formed” in their tempers, their spirit, their whole conduct. He is not contented to behold such virtues as may be found in heathens: he longs to see in them a victory over the world, a supreme delight in God, an unwearied exercise of all holy and heavenly affections. He is satisfied with nothing but an entire “renovation after the Divine image,” and a “walking in all things as Christ walkedi.”]

But as this change is rarely so satisfactory as might be wished, we proceed to shew,

  II.      When he has reason to stand in doubt of them respecting it—

In every place where the Gospel is faithfully preached, there are some of whom the minister may enjoy a full and confident persuasion of their acceptance with God. But there will also be some respecting whom he must feel many anxious fears. This will be the case, wherever he sees them,

  1.      Fluctuating in their principles—

[The Galatians had been warped by means of Judaizing teachers, and turned from the simplicity of the Gospel: and on this account the Apostle “feared he had bestowed upon them labour in vainl.” It is much to be regretted, when godly persons are distracted by “matters of doubtful disputation.” They always, in a greater or less degree, “suffer loss” by means of it, because their attention is divided, and the energy of their minds, in reference to their more important concerns, is weakened. But when, as in the case of the Galatians, their doubts relate to the fundamental doctrines of Christianity, their danger is exceeding great. They shew that they are only “children, when they are tossed to and fro by every wind of doctrine;” and their want of establishment in the faith gives reason to fear lest they should be finally overthrownn.]

  2.      Unsteady in their conduct—

[Such was the state of the Galatians. When the Apostle was with them, they were “zealously affected with good things:” but now he was absent from them, their love to him, and to the truth itself, had cooled; and their zeal was turned into a very different channelp. No wonder then that “he travailed in birth with them again,” since they betrayed such fickleness of mind. Thus, wherever we see a zeal that is only occasional in its exercise, or partial in its operation, we may well “stand in doubt of” such persons. If the ardour of their minds decay, or be called forth chiefly about the non-essentials of religion; if they are more occupied about church-government than about the government of their own tongues; and more offended at the miscarriages of their brethren than at the evils of their own hearts; if they are violent about doctrines, and remiss in practice; there is but too much reason to groan and tremble for them. They are “like a cake not turned,” (doughy on one side, and burnt up on the other,) alike unacceptable both to God and man. And it is to be feared that they will prove at last to be only hypocrites and apostatesr.]

Such doubts must needs be painful in proportion to the regard we feel for our people’s welfare, and the importance of the object which we desire on their behalf. Every minister therefore should inquire,

  III.      By what means he may most effectually promote it in them—

Waving other things which might be mentioned, we shall notice two, which more immediately arise from the text; namely,

  1.      A personal intercourse with them—

[The evils arising from the non-residence of ministers is incalculable. But a minister may reside in the same place with his people, and yet profit them very little, if he have not a private acquaintance with them, and frequent conversations with them on the concerns of their souls. His public ministrations cannot be sufficiently particular to enter into the views and feelings of all his congregation. Errors may become inveterate in their minds, before he knows any thing about them. We do not impute blame to the Apostle for not abiding with the Galatians; because his commission was to preach the Gospel throughout the world: but we are well assured, that the Judaizing teachers would never have gained such an ascendency over them, if he had abode with them as their stated pastor. His presence would have been more advantageous to them than a hundred letters; on which account he says, “I desire to be present with you now.” Let ministers then avail themselves of this advantage; and the people give them every opportunity of access to them.]

  2.      A suiting of his address to their respective cases—

[When the Apostle was with the Galatians, he comforted and encouraged them. Now in this epistle he warned and reproved them: and if, by conversing with them, he could restore them to their former state, he would gladly “change his voice,” and speak to them again in terms of approbation and confidence. He would adapt himself to the state of every individual, distinguishing the different degrees of criminality that were found in each, and “giving to each his proper portion of consolation or reproof, as the season” or occasion required. In this way ought ministers to address their people. The speaking only in a general manner leaves the greater part of our hearers in an ignorance of their real state. We should descend to men’s business and bosoms. We should “warn the unruly, comfort the feeble-minded, and support the weak.” We should answer the objections, solve the doubts, and rectify the errors, of our people; and, by suitable instructions, confirm them in the faith. It is in this way only that we can enjoy much satisfaction in them, or expect to have them as “our joy and crown of rejoicing in the day of judgment.”]

  ADDRESS—

  1.      Those of whom we stand in doubt—

[Think us not uncharitable on account of the fears we express: “we are jealous over you with a godly jealousy.” If we felt as we ought, we should be pained and distressed as a woman in her travail, while we see any of you in a doubtful state. We must desire to see in you what we know to be essentially necessary to your salvation: and while we behold any allowed and habitual deviations from the Gospel, whether it be in principle or practice, we must warn you of your danger. Would you have us tell you that you are safe, when we are doubtful whether Christ be formed in you? When we observe one proud, another passionate, another covetous, another unforgiving, another censorious, another formal, would you have us satisfied respecting you? Surely our anxiety about you is the best proof of our love: and we earnestly entreat you all “to judge yourselves, that ye may not be judged of the Lord.”]

  2.      Those of whom we entertain no doubt—

[Where shall we find persons of this description? Where? alas! in every place. Can we stand in doubt about the swearer, the Sabbath-breaker, the whoremonger, the adulterer? Can we stand in doubt of those who live without secret prayer; of those who never felt their need of having Christ formed in them, nor ever endeavoured to conform themselves to his example? No: infidels may stand in doubt; but they who believe the Bible cannot doubt at all; the state of all such persons is as clear as the light at noon-day; and their inability to see it, only proves how awfully “the god of this world hath blinded their eyes.” We must declare unto you, brethren, and would speak it with tears of pity and of grief, that, if you die before that Christ has been formed in you, “it would have been better for you that you had never been bornc.”

But there are others also of whom we cannot doubt; I mean, the humble, spiritual, devoted “followers of the Lamb.” Of these even infidels entertain no doubt; because, upon their own principles, they who are most virtuous are most safe. But they have also the word of Jehovah on their side: and, if we were to stand in doubt of them, we must doubt the states of all the holy Prophets and Apostles, whose faith they follow, and whose example they imitate. No: in such as them are found “the things that accompany salvation.” We congratulate them therefore on the safety and happiness of their state: and “we are confident that He who hath begun the good work in them, will perform it until the day of Jesus Christe.” They may indeed have sometimes doubts and fears in their own minds: but we say unto them, in the name of the Most High God, “Fear not, little flock; for it is the Father’s good pleasure to give you the kingdom.”]

MMLXXV

SARAH AND HAGAR TYPES

  Gal. 4:22–24.

It is written, that Abraham had two sons, the one by a bond-maid, the other by a free-woman. But he who was of the bond-woman was born after the flesh; but he of the free-woman was by promise. Which things are an allegory.

THERE are many things in the Old Testament which we should have passed over as unworthy of any particular notice, if their use and importance had not been pointed out to us in the New Testament. Such is the occurrence which is here referred to; and which the Apostle found to be of singular use to illustrate the nature of the Gospel covenant. He was endeavouring to counteract the influence of those Judaizing teachers, who had perverted the faith of the Galatians: with this view he expostulates with those who had turned aside to a compliance with the ceremonial law; and shews them, by an allegorical explanation of the history before us, that the law itself might have taught them a very different conduct.

To understand the allegory in all its parts, we must attend carefully to the main scope of it, which is, to shew, that, as both Sarah and Hagar brought forth children to Abraham, yet those children differed widely from each other; so the old and new covenants bring forth, as it were, children to God; but there will be found, between their respective offspring, such a difference as may well deter men from returning to the covenant of works, and make them resolutely adhere to the covenant of grace.

We may observe then a corresponding difference between the two women and their offspring, and the two covenants and their offspring,

  I.      In their nature—

[Ishmael, the son of the bond-woman, was born according to the common course of nature: but Isaac, the son of the free-woman, was born in a preternatural way, through the more immediate agency of God himself.

Thus they, who are under the law, have nothing but what they derive in a natural way from their parents. They may possess strong intellects, and discover many amiable qualities; but whatsoever they have, it is all carnal; no part of it is spiritual; their reason is carnal reason; their affections are carnal affections. But they, who are under the covenant of grace, are “born of God;” their faculties are all renewed; their views and desires are spiritual; they have “put off the old man, and put on the new;” yea, they are partakers, as far as flesh and blood can be, of a divine nature. Hence they are called “new creatures;” and are as much distinguished from the mere natural man, as light is from darkness, or Christ from Belialb.

This is the first point of distinction which the Apostle himself notices; and it is confirmed by the declaration of our Lord, that whatsoever is born of the flesh is carnal; whereas, that which is born of the Spirit (as all who embrace the new covenant, are) is spiritual.]

  II.      In their disposition—

[Ishmael, being born of the bond-woman, was himself a slave; and therefore must, of necessity, have a servile spirit: but Isaac, the child of promise, felt all that freedom of spirit which an affectionate and beloved child is privileged to enjoy.

Thus the children of the old covenant are “brought forth to bondage.” They may obey in many respects the will or their Father; but they are invariably actuated, either by self-righteous hopes, or slavish fears. Whatever they do for God, it is “grudgingly and of necessity:” his work is irksome to them; or, if at any time it be pleasant, their satisfaction arises from pride and self-complacency, and not from any delight they feel in his service. But the children of the new covenant are enabled to walk before God with holy confidence and joy. They serve him, not from fear, but from love; not that he may save them, but because he has saved them. Whatever they want, they make known their requests to him, assured that he will gladly do for them more than they can ask or think. Thus they maintain sweet fellowship with him, regarding him in all things, not as a master or a judge, but as a father and a friend.

This distinction too is marked by the Apostle, who says also in another place, that believers have not received the spirit of bondage again to fear, but the spirit of adoption, whereby they cry Abba, Father.]

  III.      In their conduct—

[Whatever outward conformity Ishmael might shew to his father’s will, it is certain he was averse to it in his heart; for he persecuted Isaac on account of his superior piety, and derided him for claiming an exclusive right to his father’s inheritance: but Isaac patiently endured the trial, “knowing in whom he had believed,” and that “He was faithful who had promised.”

Thus it is with all the children of the old covenant: they may obey the law in many points; but they do not really love it in any respect: on the contrary, they hate those, whose superior piety is a reproach to them, and who profess, that the children of promise shall exclusively inherit their Father’s kingdom. “The saints and the elect” are with them terms not of respect and honour, but of mockery and derision. Our Lord teaches all his followers to expect this treatment, and to expect it on this very account from those, who are merely born after the flesh: “if,” says he, “ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” The children of the new covenant, in the mean time, meekly bear the cross; “being defamed, they entreat; being persecuted, they suffer it;” “committing themselves to him that judgeth righteously,” and waiting the accomplishment of all his promises.]

  IV.      In their end—

[Ishmael, by his conduct, brought upon himself that very exclusion, which he had confidently supposed would never take place: and Isaac in due time inherited the portion, which, in dependence on God’s word, he had professed to expect. Nor was the difference made merely through the partiality of the parents, but by the express order of God himself.

Thus shall they, who are under the law, be, ere long, banished from their Father’s house. In vain shall they plead their carnal relation to God, and his people: they belong to a covenant that entails on them a curse, and not a blessing. and though they will not be persuaded of their danger now, yet will they find at last, that their confidence was presumption, and their hope vanity. On the contrary, they who are under the covenant of grace will inherit the promised laud: their professions shall be vindicated, their expectations realized, their hopes accomplished: and to eternity shall they dwell with God, as monuments of his sovereign grace, and his unchanging faithfulness.]

  We shall still continue to follow the Apostle in the IMPROVEMENT of this subject. It is useful,

  1.      For examination—

[There cannot be a more interesting inquiry than this, Am I a “child of the bond-woman, or of the free?” Nor will it be at all difficult to attain a satisfactory knowledge of our state, if we will but follow the clew, which this instructive allegory affords us. Let us ask ourselves then, What have I that nature cannot give, and that evidently marks me as born of God? Am I walking with God in the daily exercise of filial affection, accounting his service to be perfect freedom; or am I rendering him only a formal, partial, and constrained obedience? Do I look for heaven as the free gift of God through Jesus Christ; and expect it solely on the humiliating terms of the new covenant: or am I ready to take offence at the electing love of God, and to deride as deluded enthusiasts those, who found all their hopes upon it? According to the answer which conscience gives to these queries, we may determine to which covenant we belong, and consequently, what our end must be when we go hence. Let our inquiries then be prosecuted with care and diligence, that, when our state is ascertained, we may tremble or rejoice, as the occasion may require.]

  2.      For direction—

[When we are brought under the covenant of grace, we are ever in danger of returning, as many of the Galatians did, to the covenant of works. We are prone to indulge self-righteous hopes, and servile fears. We are ready to confound the covenants by associating works with our faith as joint-grounds of our hope. But we must carefully avoid this, and watch against every approach towards it. We must “stand fast in the liberty wherewith Christ hath made us free; and never more be entangled with the yoke of bondage.” “Salvation is by grace through faith:” and “it is by faith, that it may be by grace.” The very instant we mix any work of ours with Christ’s obedience unto death, we fall from grace, and Christ becomes of no effect to usl. Faith and works, as grounds of our justification before God, are opposites, and can no more be blended than light and darkness. Let us then hold fast the covenant of grace; and, in spite of all the persecution which our profession may bring upon us, let us “maintain our confidence, and the rejoicing of our hope, firm unto the end.”]

MMLXXVI

JUSTIFICATION FAITH MAINTAINED

  Gal. 4:30.

Nevertheless what saith the Scripture? Cast out the bond-woman and her sun: for the son of the bond-woman shall not be heir with the son of the free-woman.

THE whole of God’s blessed word is highly instructive; and the Old Testament is an excellent preparative for the New. Indeed, those who are at all conversant with Scripture, expect to find mysteries in the ceremonial law, because that is confessedly a shadow of good things to come: but few are aware how much is to be found in the historical parts of the Old Testament. We are, however, in no danger of erring, if we say that the sacrifice which Abel offered was not a mere accidental difference from that of Cain; but a typical exhibition of the sacrifice of Christ, to which, by faith, the pious offerer had respect. The preservation of Noah from the deluge, too, was not a mere mercy vouchsafed to himself and family; but a type of the benefit which we receive by baptism, which, through the resurrection of Jesus Christ, saves us, (on a supposition we have received it aright,) as the ark, by its buoyancy, saved him from destruction by the tempestuous billows. In my text, there is reference to what we might have supposed to be an accidental disagreement in Abraham’s family. We might naturally suppose that a wife and a concubine would not agree very well, and that their children would prove a source of mutual animosity. And so it turned out. But was this a mere accidental circumstance? No: it was permitted of God, in order to afford a good occasion for illustrating the covenant of grace, and the exclusive blessedness of those who adhered to it. You will perceive, that, in my text the words of Hagar are cited as a general rule of procedure in reference to the souls of men at the last day: and as they are somewhat intricate, and have at the same time an appearance of harshness and severity, I will endeavour to explain and vindicate the declaration contained in them.

Here is evidently a sentence denounced: and my endeavour shall be,

  I.      To explain the sentence—

To understand it aright, we must consider what was the subject in dispute between the Apostle and his opponents.

Some Judaizing teachers had drawn away his Galatian converts from the pure Gospel which he had taught them, to an affiance in the ceremonial law. And, to bring them back to the truth of Christ, he shewed them, throughout this whole epistle, that salvation is by faith alone; and that to attempt to build our hopes in any measure on the law of works, was to “pervert the Gospel,” and, in fact, to introduce “another Gospel.” In confirmation of this sentiment, he proves, at large, that salvation is by faith only: he proves it, I say,

  1.      In a way of argumentative discussion—

[In the beginning of the preceding chapter, after reminding them that through the preaching of faith, and not by any works of the law, they had obtained the miraculous influences of the Holy Spirit, he reminds them of the way in which Abraham was justified. This was by faith, as the Gospel preached to Abraham had foretold, in relation both to himself and all his spiritual seed: and, consequently, we must be saved in the same way as he — — — He then proves the same from the very terms in which the Law and the Gospel are promulgated; the one requiring obedience, and the other faith; the one killing, and the other giving life — — — He next adduces the end for which Christ came into the world. This was not to give men an opportunity of saving themselves by the law; but to redeem them, by his own death, from the curses of the law; and to open a way for the blessing which had been promised to Abraham to descend upon them through the exercise of faith — — — From thence he leads them to the contemplation of the covenant in which all the blessings of salvation were contained. This covenant had been made with Abraham, four hundred and thirty years before the law was given to Moses; and in it, all the believing seed of Abraham were interested. Now, this covenant could never be annulled, except by the consent of all the parties contained in it. But a very small part of those who were interested in that covenant were present when the law was given. That was only given to Abraham’s children after the flesh: his spiritual children had nothing to do with it: and therefore to them is the covenant of grace as valid as ever; the publication of the law having made no difference in it whatever — — — Here, supposing naturally that his opponent would ask, “Of what use then the law was?” he proceeds to shew, that it was not given in order to establish any thing in opposition to the Gospel, but to operate in subserviency to the Gospel; shewing men their need of it; and, like a schoolmaster, disciplining them for the grateful reception of it — — — and, consequently, now that the Gospel was fully revealed they should adhere to it, and look for acceptance solely by faith in itk — — —

Here another question would arise. If the law was given to the Jews from the time of Moses, in what state were those Jews? Were they under the covenant of grace, or under the covenant of works? This he answers, by shewing that they were, in fact, under the covenant of grace; but yet, that they were like minors, who, whilst they are under age, differ but little from servants; not having any further enjoyment of their inheritance than their tutors and governors judged expedient for them. The time, however, being now come for them to enter on their possessions without restraint, he exhorts them to avail themselves of their liberty, and to walk no more as servants under bondage; but as sons and heirs, at perfect liberty — — —

Thus he has made it appear, that to live under bondage to the law, is to abandon our dearest privileges, and to violate our most solemn duties.

He now proceeds, after some suitable admonitions, to establish the same truth,]

  2.      In a way of allegorical illustration—

[In the history to which the Apostle refers, we should not, I confess, have seen any confirmation of the doctrine before us, if one who was inspired of God himself had not explained it to us. The transaction was this: Sarah, Abraham’s wife, saw Ishmael, who was Abraham’s son by Hagar, mocking her son Isaac. I apprehend that Ishmael derided Isaac, the younger son, for presuming to assert his title to his father’s inheritance, in preference to him, who was the elder. Sarah, indignant at this behaviour, desired Abraham to expel Hagar and her son from his presence; saying, “Cast out the bond-woman and her son; for the son of the bond-woman shall not be heir with my son, even with Isaac.” This was exceedingly grievous to Abraham, who felt a paternal love for Ishmael, and knew not how to part with him: but God himself confirmed the word that had been spoken; and enjoined Abraham to comply with his wife’s request, since it was his determination that “in Isaac should Abraham’s seed be called.”

Now, in my text, we are told, that under this domestic occurrence a great mystery was veiled; for that it represented the distinction which, should, to all eternity, be made between those who cleaved to the covenant of works, and those who should lay hold on the covenant of grace. Hagar, a bond-woman, represented the legal covenant which should in due time be made on Mount Sinai; as her son Ishmael did the persons who should adhere to it: whereas Sarah, the married wife, represented the covenant of grace which had already been made with Abraham; and her son Isaac, the persons who should obtain an interest in that. Now, all persons, by nature, live under the covenant of works: but divine grace, where it operates, brings men under the covenant of grace: but all the former will be cast out from God; and the latter only will be partakers of his inheritance: and this distinction, we are told, was intended to be marked in the foregoing history. It may appear hard that such a distinction should ever be made: but made it shall be; God having declared this to be his sovereign will, his irrevocable decree: “Cast out the bond-woman and her son; for the son of the bond-woman shall not be heir with the son of the free-woman.”

Shall it be said, that this is too figurative and too recondite to add any weight to the preceding argument? I answer: This very circumstance, of its being so figurative and so recondite, gives it, in my mind, even greater weight than if it had been more plain and obvious; because it shews the unspeakable importance of that truth which it is brought to confirm. Had not the doctrine of justification by faith alone been of prime and indispensable necessity to every child of man, the Apostle would have been satisfied with establishing it by the train of argument which he has pursued: but, feeling that the rejection of it would prove fatal to the soul, he would omit nothing that could contribute to the enforcing of it on men’s consciences, or the impressing of it on their minds.]

Aware, however, that, in the opinion of many, there are strong objections to this doctrine, I will proceed,

  II.      To vindicate it—

Against the very act itself, which is referred to in my text, we should have been rather disposed to object, if it had not been approved by God himself: we should have thought Abraham would have been better employed in pacifying the rage of Sarah, than in lending himself as an instrument to give it energy and effect. We should have thought it more worthy of him to use his influence for the purpose of allaying domestic feuds, than to exert his authority for the rendering of them irreconcileable and eternal. But God commanded it; and therefore it must, of necessity, have been right, whether we can explain the reasons of it or not. And the doctrine which it was intended to shadow forth is right, whether we can understand it or not. To exclude from salvation all who adhere to the covenant of works, and to save those only who lay hold on the covenant of grace, may appear unjust, severe, and partial: but we will undertake to vindicate it from all that can be said against it, even from every charge,

  1.      Of injustice—

[If it had pleased God to deal with fallen man precisely as He had dealt with fallen angels, what injustice would he have done to any? Wherein did we merit an interposition in our favour more than they? Why, when we had violated the old covenant, should he enter into a new covenant, whereby we might be restored to his favour? Why, in order to render this measure consistent with his glorious perfections, should he give us his only-begotten Son to bear our sins, and to effect a reconciliation for us through the blood of his cross? Could we claim any such mercy at his hands? Or, could any one have had reason to complain, if no such mercy bad been ever manifested? What injustice, then, can be done to any one, by confining mercy to this particular channel; and by requiring this new covenant in Christ Jesus to be made our hope and our plea, in order to our participation of its benefits? If we neither had, nor could have, any claim for mercy at all, we certainly can have no ground for complaint against God, for offering it in a way honourable to himself; and not granting it in a way of our own, that would reflect dishonour on every one of his perfections.]

  2.      Of severity—

[Though the shutting up of mankind to one only way of salvation may not be altogether unjust, yet it may be deemed somewhat unmerciful and severe; because it makes the rejection of that salvation a fresh ground of offence, and involves the offender in deeper guilt and misery than he could otherwise have incurred. But there is no undue severity in this. Let us suppose that God had acted towards the fallen angels as he has towards us. Let us suppose that he had sent his only dear Son to bear their punishment in his own person, and to work out a righteousness whereby they might be justified: and that he had offered to restore to his favour very soul among them who would accept it in his Son’s name; but would account all who should reject this overture as having added pride and ingratitude to all their other sins, and make them answerable for this their augmented guilt: is there one of us that would conceive God to be acting with severity towards them? Is there one who would not regard this as a stupendous effort of love and mercy, and acknowledge, that all who should despise this proffered mercy would deserve their appointed doom?

But there is another evil, which the despisers of the new covenant are guilty of: they invariably “mock” and deride those who found all their hopes upon it. They may not, indeed, be open scoffers, like Ishmael; but in their hearts they do of necessity “mock at the counsel of the poor, who putteth his trust in God.” At this hour, as well as in the Apostle’s days, it may be said, “As, then, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.” How then can it be supposed that these contemners of God’s people should be made heirs together with them? or, what severity can there be in refusing to them a portion which they so wantonly despise? The sentence, as denounced by Sarah, might have been deemed severe; but, as inflicted by the Most. High God, it is merited in its full extent: for not even Satan himself was ever guilty of rejecting a Saviour, and pouring contempt on redeeming love.]

  3.      Of partiality—

[It is not persons, but characters, that are rejected of God: nor is it from descent, but from choice, that they fall short of the promised inheritance. In this respect, the parallel between the history and the doctrine established by it must be drawn with a due attention to all the circumstances, and must not be pressed too far. That was but a shadow; and we must distinguish between resemblance and identity. Ishmael shadowed forth those who are born after the flesh: Isaac represented those who are born after the Spirit: the former therefore characterizes all of us in our natural state; the latter, those who are regenerated by the Spirit of God. The latter, it is true, owe all their happiness to God’s electing love: but the former can never ascribe their misery to any decree of absolute reprobation. The blessings of salvation are offered equally to all: the sins of all were equally borne by the Lord Jesus Christ in his own body on the cross: for “he is a propitiation, not for our sins only, but also for the sins of the whole world.” “The Lord laid on him the iniquities of us all.” Though born of the bond-woman, we may by grace become children of the free: and, if we will not avail ourselves of this proffered mercy, the fault is altogether our own. In the parable of the Marriage-supper, the man who was cast out for not having on the wedding-garment, is represented as “speechless,” having not a word to utter in his own defence. He, it is true, was poor, and had been brought in suddenly from the highways and hedges: but a wedding-garment had been provided for him by the Master of the feast, and would have been given him if he had asked for it: and therefore he was justly punished for presuming to appear at table without it. So is salvation provided for every child of man: and he who neglects to seek it, must trace his failure to that neglect. The word of our blessed Lord is decisive upon this point: “Him that cometh unto me, I will in no wise CAST OUT:” if therefore the sentence be passed on us, “CAST OUT that son of the bond-woman,” we know whom alone we have to blame: the fault is not in God, as unwilling to save us; but in ourselves, as neglecting to seek salvation at his hands.]

  From this subject we may SEE,

  1.      What is the one standard and test of truth—

[Men place reliance on their own opinions, and cite as authority the opinions of others. But man is weak and fallible. Even in relation to things which come most under his cognizance, he is apt to err: but in the things of God, which, of necessity, are so remote from his apprehensions, he is entitled to no confidence at all; seeing that he can know nothing, any further than it has been revealed to him by God himself. But it is in the sacred volume alone that we have any revelation from God; and therefore that must, of necessity, be the only standard and test of truth. “To the word and to the testimony,” says the prophet: “if men speak not according to this word, it is because there is no light in them.” Tell me not then, thou vain disputer, what thy sentiments are. “What saith the Scripture?” Thou imaginest that thou canst lay down laws for God, and tell how he shall regulate his proceedings in the day of judgment: but I must declare to thee, that “thy wisdom,” however great thou mayest imagine it, “is foolishness with God;” and that his counsel shall stand, whether thou wilt hear, or whether thou wilt forbear.]

  3.      On what ground our eternal destinies shall be fixed—

[I well know that men shall be judged according to their works. But we greatly mistake, if we suppose that our faith shall not become a ground of decision, either against us or in our favour, as much as any other work. It is as much “a command from God, that we believe in his Son, as that we should love one another:”and our compliance with it must equally be made a subject of inquiry at that day. We may think it strange, perhaps, that God should take such matters into account in the final judgment: but, whatever opinion we may form respecting it, God will then say, “Cast out the bond-woman and her son: for the son of the bond-woman shall not be heir with the son of the free-woman.” It will not be found a matter of such indifference, then, whether we believed in Christ or not, and whether we embraced the covenant of grace. No: this new covenant contains all the wonders of Divine wisdom, and love, and mercy: and, if we flee not to it from the terrors of the broken law, and from the fallacious hopes which are engendered by pride, his sentence will come forth against us, to our irreparable and eternal ruin. Take ye care then, beloved, that ye deceive not your own souls. Examine diligently whose children ye are, and to which family ye belong. Renounce all dependence on your own works, and lay hold on the promises of God in Christ Jesus. So shall “you, like Isaac, be the children of promise;” and with him be partakers of an everlasting inheritance.]

MMLXXVII

LIBERTY OF THE CHRISTIAN

  Gal. 5:1.

Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

THE doctrine of justification by faith is inculcated throughout all the Holy Scriptures, even in parts where we should never have thought of looking for it. Not only was it fully and explicitly declared to Abraham; but it was allegorically set forth by his putting away of Hagar and her son Ishmael, and his constituting of Isaac his sole heir. This was intended by God to shadow forth to us that we cannot be saved by the legal covenant, the covenant of works; but that we must embrace, and be saved by, the new covenant, the covenant of grace. By the covenant of grace we are liberated from the bondage of the covenant of works; and “in this liberty it becomes us all to stand fast.”

We shall be led from these words to notice,

  I.      The Christian’s privilege—

The Christian is a believer in Christ: and by his faith he is made a partaker of all that Christ has procured for him. He was formerly under the law; and by that law was condemned. As long as he continued under that law, he continued under the curse. But “Christ has freed him from that law” and brought him to a state of perfect liberty.

  1.      By suffering the penalty due to his transgressions, he has released us from it—

[Christ became the Surety and Substitute of sinful man. Did we owe a debt which it was impossible for us to pay? He discharged it for us, even to the uttermost farthing. Were we under the curse of the broken law? “He became a curse for us,” and endured all that was due to our sins. Hence there remains “now no condemnation to us.” “If only we believe in Christ, we are justified from all thingse,” and “our sins are blotted out as a morning cloud.”]

  2.      By giving us faith, he has brought us into a better covenant—

[There is a new covenant, which is a perfect contrast with the old covenant. The old covenant cursed us for one transgression, and provided no remedy for us whatever: the new covenant provides for us all that our necessities can require—pardon, and peace, and holiness, and glory. Into this covenant all are brought, who believe in Jesus. He therefore, by imparting faith to our souls, translates us from the one to the other; and both liberates from all the evils of the former, and conveys to us all the blessings of the latter. From the very instant of our believing in Christ, we cease to have any thing either to hope or fear from the covenant of works; we are dead to it, and it is dead to us: it is abrogated and annulled: and, like a woman released from her nuptial bonds by the death of her husband, we are at liberty to “unite ourselves to Christ, that through him we may bring forth fruit unto God.” Thus, “being made free by Christ, we are made free indeedg.”]

We may easily conceive, from hence, what is,

  II.      The Christian’s duty—

Privilege and duty comprehend all that constitutes religion. In themselves they are widely different; but they are never to be separated from each other. Possessing this high privilege of freedom from the law, we are to “stand fast in it;”

  1.      Against the influence of false teachers—

[There were such among the Jews, who were extremely zealous in propagating their sentiments, and in endeavouring to subvert the faith of Christ. And such there are at this day. What is the whole system of popery, but an establishment of the covenant of works? It inculcates, in all its ordinances, the merit of good works, and teaches men to expect salvation by their works. And what do they who teach that we are justified by the act of baptism; and they who administer the Lord’s supper to dying persons as a passport to heaven? I deny not the use or efficacy of the sacraments, when duly received: but, to teach men to rely on the mere administration of them, irrespective of the manner, and mind, and spirit in which they are received, is as fatal an error as ever was broached: it is nothing but popery revived amongst us. Against all such errors, by whomsoever they are inculcated, you must be on your guard. If Peter himself make such an use of a sacrament, he must be reproved, as a traitor to the cause of Christ: and “if an angel from heaven were to bring such a doctrine as that, he must be held accursedi.”]

  2.      Against the devices of Satan—

[That great adversary is ever fighting against Christ; and endeavouring to “blind men, lest the light of Christ’s glory should shine unto them.” But you must “resist him, steadfast in the faithl.” It is impossible for you to be too much on your guard against his temptations. As he beguiled Eve through his subtilty, so will he, if possible, turn you from the simplicity that is in Christ.” He will, both by his emissaries and by his suggestions, pervert the Scriptures themselves, just as he did when he tempted Christ: but you must “take the sword of the Spirit, and the shield of faith,” and, “in the strength of Christ, resist him” to the uttermost; that you “may never be moved away from the hope of the Gospel,” or be induced to “make shipwreck of your faith in Christp.”]

  3.      Against the treachery of your own hearts—

[There is no evil whatever more deeply rooted in the heart of man than self-righteousness. It will assume in you ten thousand shapes. Sometimes it will put on the garb of holiness; and make you fearful of exalting Christ too much, lest you should depreciate and discourage morality. Sometimes it will assume the form of humility; and make you stand aloof from Christ because of your own unworthiness: ‘You are not good enough to come to him: he will never receive so vile a sinner as you.’ There is no end to the delusions which your own deceitful hearts will suggest, to sanction, in some degree or other, a dependence on your own works. But you must put away every thought that may interfere with the honour of Christ, to whom the glory of your salvation must be given, whole and entire, from first to last. It is altogether the purchase of his blood, and the gift of God for his sake: and it must be received, by every creature under heaven, “without money, and without price.” St. Paul tells you, that if you do the best act in the world with a view to augment your interest in Him, “he shall profit you nothing.” The least attempt of this kind will invalidate the whole Gospelr: and therefore look well to yourselves, that ye “receive not the grace of God in vain.”]

  ADDRESS—

  1.      Those who are yet cleaving to the covenant of works—

[What works will ye ever do, that shall be effectual for your salvation? or what single act have ye ever done, that will bear the test of God’s law? O, think of your folly and your wickedness! your folly, in preferring bondage to liberty; and your wickedness, in so requiting the grace of Christ — — —]

  2.      Those who are enjoying the liberty wherewith Christ hath made them free—

[Enjoy it, and be thankful for it — — — but “turn it not to licentiousness.” Shew, by your lives, that the Gospel is “a doctrine according to godliness:” and let the world see that, whilst you “contend earnestly for the faith delivered to the saints,” you are “careful to maintain good works.”]

MMLXXVIII

SELF-RIGHTEOUSNESS REPROVED

  Gal. 5:2–4.

Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law: ye are fallen from grace.

ON matters of morality, men will permit us to speak with the utmost freedom; but, on points of faith, they would have us use none but the mildest possible expressions, lest we should appear dogmatical and severe. St. Paul, where moral offences had been committed, was lenity itself; but when the fundamentals of our faith were endangered, his energy rose even to intolerance. I mean not to say that he disregarded morality, or that we should think lightly of it: but I mean, that we ought to entertain far different thoughts about the leading doctrines of religion, than those which generally prevail. Hear the Apostle, when he found that some of the Galatian Church had been drawn from the pure Gospel to a reliance on the observances of the Jewish ritual: “Though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be accursed.” I grant, that he, as inspired, was authorized to speak in terms that would be unseemly for one who is not under an infallible guidance: but, so far as our doctrines accord with those of the Apostle, we may, yes, and must, maintain them, with a measure of the firmness which he uses in the promulgation of them. The passage which we have selected for our meditation this day contains nothing but what must be affirmed by every servant of Christ But who that reads it must not tremble, lest he be found in the predicament there referred to? That we may fully understand the mind of the Apostle, I will, with all possible plainness, state,

  I.      What was the conduct here reproved—

It was not the mere practice of circumcision—

[This was a rite which had been ordained by God himself; and the neglect of which had so incensed God against his servant Moses, that, if his wife Zipporah had not instantly, and without delay, performed the rite with her own hands, that favourite of heaven would have been destroyed. And though the ceremonial law was now abolished, the observance of this rite was innocent: for St. Paul himself, in condescension to the prejudices of the Jews, had circumcised Timothy; and in this very place, where he so decidedly condemns the observers of it, speaks of it as a matter of perfect indifference: “In Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but faith, which worketh by love.” It is clear, therefore, that it was not of circumcision, as an act, that he spake, when he declared it to be incompatible with an interest in Christ.]

It was self-righteousness to which the advocates of circumcision were strongly inclined—

[Circumcision, when first appointed of God, was given to Abraham as “a sign and seal of that righteousness which he possessed in his uncircumcised state,” and which he had obtained solely by faith. But the Jews had altogether perverted it from its original intention, and had made it a fundamental article of the Mosaic ritual: they regarded it as connected with the Law, rather than with the Gospel; and founded their hopes of salvation, in a considerable measure, on their observance of it. This it was which St. Paul so severely reprobated; because it undermined the Gospel itself, and led the people to look to the law for righteousness, which the Gospel alone could impart. Nor was it without just reason that he so strongly guarded them against this error: for it obtained very generally amongst the Jews; and was the great stumbling-block over which they fell, to the utter destruction of their souls.]

That we may see how circumcision could by any means be so injurious to their souls, I will proceed to shew,

  II.      Wherein the evil of it consisted—

  1.      It was a recurrence to the law—

[So the Apostle interprets it: “As many of you as are justified by the law.” This shews, that the Apostle viewed the act as performed in order to their justification before God: and such was really their end in performing it. There were many who insisted upon it as still obligatory upon all: and maintained, that “except men were circumcised, they could not be saved.” And it was St. Paul’s firm opposition to this tenet that so greatly incensed the Jews against him. If he would have yielded to them in this one particular, they would have laid aside their hostility against him, and have left him at liberty to make as many converts as he could. But “he would not give place, no, not for an hour; that the truth of the Gospel might be kept inviolate.” And to those who wished to represent him as still favouring their sentiments, he appealed: “If I yet preach circumcision, why do I yet suffer persecution? Then is the offence of the cross ceased.” Viewing, then, this rite as a recurrence to the law for salvation, he declared to every person who submitted to it, that he “became a debtor to do the whole law:” for if the law was obligatory in one part, it was in all: and, if they looked for salvation by obedience to any law whatever, whether ceremonial or moral, they must go back to the covenant of works altogether, and stand or fall by that. But this would be to involve themselves in inevitable and eternal ruin; since “it was written, Cursed is every one that continueth not in all things that are written in the book of the law, to do them:” and, consequently, in going back to the law, they must bring down all its curses upon their souls. This, then, was one reason why it was wrong to practise circumcision in the way they did.]

  2.      It was a renunciation of the Gospel—

[All who had been baptized into the faith of Christ had professed to accept salvation as the free gift of God for Christ’s sake. But, in going back to circumcision, and insisting upon that as necessary to salvation, they did, in fact, declare that they considered the work of Christ as incomplete, and as insufficient for their salvation, without this work of the law super-added to it. All therefore who had imbibed this error were “fallen from the grace” of the Gospel altogether. They thought, indeed, to combine the law with the Gospel; but this was impossible. Salvation must be wholly of the one or the other: works and grace, as foundations of hope before God, were absolutely contrary to, and inconsistent with, each other: as the Apostle says, “If salvation be by grace, it is no more of works; otherwise grace is no more grace: but if it be of works, then is it no more grace; otherwise work is no more work.” Would they, then, be content to forego all hope by the Gospel, and to abandon as worthless all the promises of grace? This was, in fact, their conduct, whilst they thus placed their reliance on this abrogated rite: and the folly of such conduct once seen, must deter them, for ever, from the prosecution of it.]

But we are yet further taught by the Apostle,

  III.      What was, and must in all cases be, the issue of it—

“Christ would become of no effect to them,” and “would profit them nothing.” Never, to all eternity, would they derive any benefit from him,

  1.      As their atoning Sacrifice—

[He died indeed for sinners, and offered himself a sacrifice for the sins of the whole world: but, in renouncing him, and going back to the law, they cut themselves off from all participation of the benefit: so that, as far as they are concerned, “he died altogether in vain.”]

  2.      As their great High-priest—

[For his people he is gone within the vail, there to make continual intercession for them: and through his intercession their peace is maintained with God. But never does he make mention of their name; never prefer one request in their behalf. If he were once to bring their case before his Father, it would be rather to “make intercession against them;” and to say, ‘How long dost thou, O my Father, forbear to execute vengeance on those ungrateful creatures?’ “How long dost thou not judge, and avenge my blood upon them?”]

  3.      As their Federal Head and Representative—

[To those who are united to Christ by faith, he is, under the new covenant, what Adam was to his posterity, under the old covenant. “In Adam, all” his natural posterity “died:” and “in Christ all” his spiritual children “are made alive.” But those who return to the law, renounce the covenant of grace, and go back to the covenant made with Adam in Paradise; according to the tenour of which they shall be justified or condemned, Having no other representative than Adam, “in whom they have sinned,” they have no one through whom they can obtain any better title than what they have derived from him, or any other portion than what is entailed upon them as his descendants.]

  4.      As their Head of vital influence—

[Believers in Christ derive from Him all that they need for life and godliness, as branches of the living vine. But those who, in any measure or degree, transfer to the law their dependence, become as branches that are broken off, and that derive from Him no benefit whatever. To their impotence they are left; and as destitute of all spiritual good, they perish.

What a fearful thought is this! But let me dwell somewhat upon it, in a way of more direct]

  APPLICATION.—See, I pray you,

  1.      How indispensable to our happiness is an interest in Christ—

[The Apostle represents the being without any profit from Christ, as the sum of human misery. And so, indeed, it is: for what can he possess who has no part in Christ? He may have wealth and honour in the richest abundance; but he has no life, no hope in this world, no portion but misery in the world to come — — — Can you reflect on this, my brethren, and not desire an interest in Christ? My brethren, seek him, lay Hold on him, “cleave unto him with full purpose of heart;”and let no consideration under heaven induce you for a moment to draw back from him — — —]

  2.      What need we have to examine the state of our minds towards him—

[The persons who laid so great a stress on circumcision little thought what evils they were bringing on their own souls: and it is highly probable that they thought the affirmations of the Apostle needlessly severe. But this very circumstance rendered it the more necessary that he should deal faithfully with them, and declare to them the danger to which they were exposed. And so it is, when we declare the danger of self-righteousness, we are thought harsh and uncharitable. But we must declare, and “testify to every one” who relies on the works of the law, or blends any thing whatever with the merits of Christ, that he makes void the whole work of Christ, and cuts himself off from any part in his salvation. Examine yourselves, therefore: for self-righteousness is deeply rooted in the heart of man; and it has many specious pretexts for its acting. But be on your guard against it, and watch against it in every form; and determine, through grace, that you will henceforth trust in nothing, and “glory in nothing, but the cross of Christ.”]

MMLXXIX

THE RIGHTEOUSNESS OF FAITH

             Gal. 5:5.

We, through the Spirit, wait for the hope of righteousness by faith.

THE object of St. Paul, in this epistle is, to maintain and establish the doctrine of justification by faith alone, without the deeds of the law. This doctrine had been assailed and controverted by Judaizing teachers, who had gained such influence in the Church, as to draw multitudes after them, and to intimidate even the Apostles themselves. We are told that Peter, through fear of the circumcision, dissembled, and drew Barnabas also, his friend and fellow-labourer, into a participation of his crime. St. Paul, with becoming zeal, set himself to stem the tide. He felt for the honour of God, whose Gospel was thus perverted; and for the welfare of immortal souls, whose salvation was endangered; and, without partiality, he rebuked Peter in the face of the whole Church; shewing that all mixture of the Law with the Gospel was a fatal error; and that all who would be saved must seek salvation wholly and exclusively by faith in Christ.

Having concluded his argument, he enforces the truth he had established; and declares, that all who were under the influence of the Spirit of God would wait for the hope of righteousness, not by works, but by faith alone.

The words before us will lead me to shew,

  I.      To what every true Christian looks for justification before God—

The context makes known to us the Apostle’s views—

[The energy of the Apostle on this subject is such as must, on no account, be overlooked. He declares, in opposition to the Judaizing teachers, that the blending of the Law with the Gospel, in any respect, would make void all that Christ has done and suffered for us; that it would bring us back altogether to the covenant of works, which promised nothing but to perfect obedience; and that it was, in fact, an utter renunciation of the Gospel, and a contempt of all the grace contained in it. “Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you: whosoever of you are justified by the law, ye are fallen from grace.” Now, of all works that could be performed, circumcision was the most innocent: for it had been expressly commanded of God, from the first moment that Abraham had been admitted into covenant with him: it was enjoined under the penalty of death: Moses himself was in imminent danger of being slain by God for the neglect of it: and, though abrogated by the Gospel, St. Paul had sanctioned the observance of it in the case of Timothy. ‘Yet,’ says St. Paul, ‘the observance of this rite, with a view to increase or confirm your interest in the Gospel, will invalidate the Gospel altogether, and plunge your souls into inevitable perdition.’

Having solemnly asserted and testified of these things, he goes on to declare what he himself, and all true Christians, looked to for their justification before God: “ ‘we,” we Apostles, we who are truly under the influence of the Spirit, “wait for the hope of righteousness by faith.” We renounce every other hope whatever: we blend nothing with the merits of Christ: we look for acceptance through His righteousness alone: and we expect to obtain an interest in it, and to be made partakers of it, simply and solely by faith in Him.’]

In accordance with these are the views of every true Christian—

[Every one who is but a babe in Christ knows that he neither has, nor can have, any righteousness of his own. Having transgressed the law, he feels that he is obnoxious to its curse denounced against him; and that he must obtain some better righteousness than his own, if ever he would find acceptance with God. He looks into the Scriptures, and learns, that the Saviour, the Lord Jesus Christ, the co-equal, co-eternal Son of God, has left his throne of glory, and assumed our nature; and in that nature has suffered the penalty which we had merited, and obeyed the law which we had broken; and has thereby “brought in an everlasting righteousness” for all who believe in him. Convinced of this, he casts himself entirely on the Lord; calling him “The Lord our Righteousness;” and saying, “In the Lord have I righteousness and strength.” Thus, renouncing all hopes by the works of the law, he “waits for the hope of righteousness by faith” alone. He considers that righteousness as wrought out on purpose for him: he regards it as promised to him the very instant he believes in Christ: he looks to him by faith, in order to obtain an interest in it; and he “waits for” it God’s appointed time: he waits for it here, even for the manifestation of it to his soul; and he waits for it hereafter, as the ground of his acquittal at the bar of judgment, and as the ground of his elevation to the throne of glory. At no period does he hope for any thing on the ground of his own merits: and though he knows that his works shall be rewarded, he looks for that recompence, not as a reward of debt, but of grace: and to God alone does he give all the glory of his salvation, from first to last.]

As the Apostle ascribes his experience in this respect to the agency of the Holy Spirit, it will be proper for me to shew,

  II.      How far the Holy Spirit operates to the production of these views—

“In God we live, and move, and have our being.” But, in the economy of redemption, there is a special office assigned to the Third Person of the ever-blessed Trinity, even that of applying all its benefits to the souls of men, and rendering it effectual for their salvation. It was “through the Spirit” that the Apostle waited for the hope of righteousness by faith:

  1.      Through his teaching in the word—

[All the prophets, from the beginning, have spoken by inspiration of God, even as they were moved by the Holy Ghost. Now, from the beginning has the Holy Spirit declared, that our hope of righteousness is solely by faith in Christ. To Adam, as soon as he had fallen, was it made known, that “the Seed of the woman, the Lord Jesus Christ, should bruise the serpent’s head,” and repair the evil which that wicked fiend had introduced. Abel, we arc told, “by faith offered” an acceptable sacrifice unto his God. Now this presupposes a revelation from God in relation to that sacrifice: for there can be no scope for the exercise of faith, where nothing has been revealed. Here, then, it is clear, that God had made known to Abel, that a sinner should be saved through the intervention of a sacrifice, even of that Great Sacrifice which should in due time be offered upon the cross, the Lord Jesus Christ; who is therefore called, “The Lamb slain from the foundation of the world.” Through all successive ages was this represented by a variety of types, and proclaimed in a variety of prophecies; to particularize which will be unnecessary, because St. Paul expressly affirms all that we have asserted:—“Now,” says he, “the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe.” Here, I say, we are not only directed to the Lord Jesus Christ as the only Author of salvation, but we are told that his righteousness is the ground of our hope; that we must obtain an interest in it by faith; and that to this way of salvation both the law and the prophets have borne witness from the beginning. It is clear, therefore, that if we ever attain to it at all, it must be “through the Spirit’s” teaching in the word.]

  2.      Through his influence upon the soul—

[To this way of salvation man is extremely averse. He wants to have something of his own whereon to trust, and something which shall serve him as a ground of glorying before God. No human power can divert him from this: no arguments can convince him; no persuasion can move him; not all the promises or threatenings of the Scriptures can induce him to renounce all self-confidence, and rely on Christ alone. “God himself must make him willing in the day of his power.” And this work the Holy Spirit effects. “He convinces the man, of sin, of righteousness, and of judgment:” of sin, so as to make him feel himself lost and utterly undone; of righteousness, so as to shew him that in Christ there is a sufficiency for the very chief of sinners; and of judgment, so as to assure him, that, by faith in this Saviour, Satan himself shall be vanquished, and bruised under his feet.

But, as man, whilst ignorant of his own sinfulness, disdains to accept of mercy in God’s appointed way; so, when his eyes are opened to see how unworthy he is, he is ready to think that God never can shew mercy to one so vile as he. Here, therefore, the Holy Spirit’s operations are again called for: and here he exerts himself effectually for the production of the desired end. Having first inclined the person, and made him willing to submit to God’s method of justifying a sinner, he next encourages and enables him to repose his confidence in God, and to accept the proffered mercy. This the Holy Spirit does, by revealing Christ unto his soul, in all the fulness of his sufficiency, and in all the freeness of his grace. He glorifies Christ: he takes of the things that are Christ’s, and shews them unto the trembling soul; and thus overcomes his reluctance on the one hand, and his diffidence on the other. In this way the person is brought to see, that “righteousness is by faith” only; and to “hope” for that righteousness, yea, and to “wait for” it, till it shall please God to make known to him his interest in it, and to speak peace unto his soul.]

  ADDRESS—

  1.      Those whose views of this subject are indistinct—

[All have “a hope of righteousness,” which, in some way or other, shall prove sufficient for their acceptance, when they go hence. But, if we come to examine the grounds of their hope, we find that few, very few, have their views clear, decided, scriptural. To renounce all dependence on our own works, to have no leaning whatever to any righteousness of our own, is a very rare attainment. If we were told, that the smallest measure of self-righteousness would make “Christ himself of no effect to us,” and leave us in the very state of the fallen angels, who have no Saviour, we should account it harsh. We are willing that the Lord Jesus Christ should have the principal share of the glory arising from our salvation, but not all. Beloved brethren, I pray you, examine into this matter: see whether you can be content to be saved precisely as one of the fallen angels would be, if he were now plucked as a brand out of the burning. You must be brought to this. Why was it that so many millions of moral and religious Jews have perished, whilst millions of immoral and idolatrous Gentiles have been saved? It has arisen from this: the Jews could not be brought to renounce all dependence on the law; whilst the Gentiles have thankfully accepted the righteousness provided for them in the Gospel. “The Jews have stumbled,” as thousands of Christians also do, “at that stumbling-stone:” for, on this account, Christ has proved to them no other than “a rock of offence;” whilst to those who have believed in him he has invariably proved a rock of salvation. And this is the peculiar danger of those who are most moral, and most religiously inclined. It was the Jews, who “had a great zeal for God,” who fell into this unhappy snare, and would not submit to the righteousness provided for them in the Gospel. I pray God, that you, my brethren, may not reject the overtures that are now made to you. I believe that there are many of you who have a zeal of God: but I fear that, in many cases, it is not a zeal “according to knowledge.” You do not clearly see that “Christ is the end of the law for righteousness;” and that he is so to those only who “believe.” I beseech you, leave not this matter unexamined, and undecided, in your minds: but beg of God to reveal his Son in you; and that you may never be suffered to rest, till you can say, with the Apostle, “I desire to be found in Christ, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.”]

  2.      Those who, whilst they have these views, are afraid fully to rely upon them—

[A free and full salvation, even to the chief of sinners, and simply by faith in Christ, seems to be so rich a blessing, that it would be presumptuous in any human being to entertain a hope of it: and, from this feeling, many are led to put it away from them, as too great ever to be obtained. But, my brethren, if God has revealed it, and absolutely appointed it as the one only way in which he will receive sinners to himself, who are we that we should refuse it? This is a false humility. If we could see ourselves possessed of some worthiness, then we should be content to receive salvation at God’s hands: but, because we see our utter unworthiness, we put it from us. But this is greatly to dishonour God, and grievously to insult the Lord Jesus Christ; yea, and to do despite also to the Holy Spirit, who has revealed this salvation to us. Be content to receive all freely from God, as you receive the light of the sun, and the very air you breathe. Remember, that the more unworthy you feel yourselves to be, the more will his grace be exalted and magnified. There is a righteousness already wrought out for you, and ready to be imparted to you. It is appointed to be received simply and solely by faith. It is “the hope laid up for you in heaven:” and you are to “wait for” it, in the exercise of earnest and continual prayer. O! beg of the Holy Spirit to reveal it fully to your souls, and to overcome all your doubts and all your fears; and so to work faith in your hearts, that you may be filled with peace and joy in this world, and attain, in a better world, “the end of your faith, even the salvation of your souls.”]

MMLXXX

THE OFFICE AND OPERATION OF FAITH

  Gal. 5:6.

In Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

THE peculiar character of the Gospel is, that it shews how a sinner may be justified before God; yet the generality of Christians are far from entertaining just views of this most fundamental point: they confound the different offices of faith and works. But St. Paul distinguishes them with much accuracy and precision; he invariably declares that our justification is by faith; yet, though he denies to works the office of justifying, he invariably insists on them as the fruits and evidences of our faith. Nothing can be more decisive than the declaration before us.

We shall,

  I.      Explain it—

Man is prone to trust in outward rites and ceremonies—

[The Jews confided in the ordinance of circumcision: the Judaizing teachers also among the Christians inculcated the observance of that rite as a ground of hope: amongst ourselves also, many think it sufficient that they have been baptized, or expect to find admission into heaven because they have attended regularly at the Lord’s table.]

But no outward observances can avail for our salvation—

[An external conformity with the rule of duty may proceed from the basest principles: it may spring from a desire to obtain man’s applause, or to establish a righteousness of our own; and it may consist with the indulgence of evil tempers and vicious appetites. It cannot therefore of itself characterize the true Christian, nor can it “avail any thing” towards procuring the Divine favour. If indeed it proceed from faith and love, it will be rewarded; but if it be made the ground of our hope, it will prevent, rather than procure, our acceptance with God.]

That which alone can avail for our acceptance with God, is “faith”—

[All the promises of God are made to faith. It is by faith that all the saints of old obtained salvationc. St. Paul and St. James do not really differ respecting this, nor do any passages of Scripture really contradict it. If salvation be of grace, it must be by faith.]

Yet this faith must be productive of good works—

[It is not a mere notional assent to certain doctrines, nor is it a confident assurance respecting the safety of our own state; but it is a living operative principle in the heart: it is, on our part, the bond of union between Christ and our souls, and it cannot but discover itself by “works of love.—If it produce not holy tempers, and an unfeigned regard for the bodies and souls of men, it is no better than the faith of devils.]

The declaration in the text being explained, we shall,

  I.      Improve it—

Every part of Scripture, rightly understood, is profitable for the directing both of our faith and practice—

  We will improve this before us,

  1.      “For doctrine,” that is, for the establishing of true doctrine—

[The way of salvation is simply by faith in Christ: and every kind of work, ceremonial or moral, must be considered as of no avail with respect to justification before God. However necessary, however valuable, our obedience may be if performed aright, it ceases to be valuable the moment we depend upon it. This is clearly stated in the text and context; and St. Paul himself was practically persuaded of this doctrinel. Let us then renounce all confidence in our own works, and rely wholly on the blood and righteousness of Christ.]

  2.      “For reproof,” that is, for the refuting of false doctrines—

[Some have argued from the text, that faith saves us as an operative principle. Thus they affirm that we are justified by something within ourselves. But faith, as a principle, is not of more value than love; and if we were justified by it as an operative principle, we should have room to boast, just as much as we should if we were justified by love or any other principle. The reason of our being justified by faith is, that faith unites us unto Christ, which is a property not common to any other grace. Our works do not make our faith to be good or saving, but only prove it to be so. If our faith be genuine, we shall discover it to God by a simple dependence upon Christ, and to man by the practice of good works.]

  3.      “For correction” of unrighteous conduct—

[It must be confessed that many profess faith in Christ while their lives are unworthy of the Gospel: but such persons stand condemned even by their own profession. No faith is of any avail, but such as “works by love.” Let professors then weigh themselves in the balance of the sanctuary; let them examine their tempers, dispositions, and actions; let them acknowledge that a proud, envious, passionate, unforgiving, covetous, or selfish Christian, is as much a contradiction in terms, as an adulterous or murderous Christian; let them put away either their profession or their sins.]

  4.      “For instruction in righteousness”—

[To point out all the offices of love would be tedious. Let us contemplate it as set forth by the Apostle in 1 Cor. 13.; — — — and, not content with any measure that we have attained, let us abound in it more and more.]

MMLXXXI

OFFENCE OF THE CROSS

             Gal. 5:11.

Then is the offence of the cross ceased.

THE Gospel, in the first ages, was an object of hatred and persecution both amongst Jews and Gentiles: to the Jews it was a stumbling-block, and to the Greeks foolishness:” and it was the one constant labour of them both to corrupt it; the one by their traditions; the other by that which was falsely called philosophy. Hence, whilst those opposite parties felt the utmost contempt for each other, they united their efforts against Christianity; as Herod and Pontius Pilate had done for the destruction of its Founder.

In the passage before us, St. Paul is guarding his converts against the attempts of the Judaizing teachers; who sought to bring back their brethren to a dependence on the law, and who laboured even to subject the Gentile converts also to an observance of the Mosaic ritual. Circumcision, in particular, was that which these teachers insisted on as ordained of God and as of perpetual obligation. St. Paul tells the Galatians, that the whole of the Mosaic ritual was abrogated; and that they must never suffer any one to bring them into subjection to it. If he would have consented that the Jews should blend the Law with the Gospel, they would have been well pleased with him and with his doctrines too: “If,” says he, “I yet preach circumcision, why do I yet suffer persecution? for then is the offence of the cross ceased.”

From these words I will endeavour to shew,

  1.      Whence it is that the doctrine of the cross gives offence—

The doctrine of the cross is simply that declaration, that Christ died upon the cross for our redemption, and that through his obedience unto death we must obtain favour with God — — —

Now this doctrine uniformly gives offence to those who hear it, whether they be Jews or Gentiles. For it is,

  1.      An humiliating doctrine—

[It brings down all men upon a level; so far, at least, that they must renounce all dependence on themselves, and seek for salvation solely through the righteousness of another. It leaves no room for any man to boast, or to glory in any thing that he possesses. The best, as well as the worst, must owe their salvation simply and entirely to Christ, from first to last — — —]

  2.      An unaccommodating doctrine—

[It will not bend to men’s prejudices or passions: nor must its advocates “give way to any one, no, not for an hour.” Moral works, as well as ceremonial, must be excluded utterly from the office of justifying the soul; and the whole glory must be given to Christ alone — — —]

  3.      A peremptory doctrine—

[It appeals not to our reason, but demands assent to its dictates. It requires the most perfect submission to all that it inculcates; and threatens with eternal damnation every one who withholds his assent from its truths, or his obedience to its commands. Its plain declaration is, “He that believeth, and is baptized, shall be saved; and he that believeth not shall be damned.”

On these grounds, I say, it is hated. It is esteemed licentious, bigoted, severe: licentious, as denying any merit to works, and therefore cutting off all motives for the performance of them; bigoted, as admitting of no relaxation, but binding all persons to receive it simply as it is; and severe, as denouncing such heavy judgments on all who cannot bring their minds to embrace it.]

The Apostle clearly supposes that this character is essential to the Gospel; and that it will, to the remotest ages, give the same offence. We inquire therefore,

  II.      Why it can never cease to do so—

Two reasons may be assigned;

  1.      The Gospel must ever remain the same—

[No alteration has ever taken place in it, or ever can take place. It is a revelation of the way which God has devised for the salvation of fallen man. He gave up his only-begotten Son to die for us, and by his own blood to make an atonement for our sins. The Lord Jesus Christ has executed this great work, and become obedient unto death, even the death of the cross. “That cross we preach,” as the one only means of reconciling man to God: and all the servants of God have but this one testimony to bear; namely, that “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them.” We have nothing to announce about the merits of man: we are not authorized to make any distinction between one man and another: we are to bear the same testimony to all, whether Jews or Greeks, bond or free: and without hesitation must we declare to all, that “no other foundation of hope for sinful man can ever be laid, than that which God has laid, which is Jesus Christ;” and that “there is no other name given under heaven whereby any man can be savede.”

Now, if this could admit of any change, or any modification, we might hope to please men: but we are shut up to this: we can preach nothing else; and they must hear nothing else: and if they will not receive this, there is no alternative left them: perish they must, and under an accumulated condemnation too: for they will be judged, not only as transgressors of the law, but as despisers of the Gospel also; and, consequently, will have a far sorer punishment to bear, than if they had never heard of the salvation provided for them.]

  2.      Human nature ever remains the same—

[Men are born into the world with all the same propensities as they were in the apostolic age. Man has, by nature, the same pride of heart, that rises against the humiliating doctrines before specified. Every one wishes to have within himself some ground of glorying. To be stripped naked, as it were, without so much as one “rag of righteousness,” as the Scripture expresses it, to cover him, is more than he can endure. To be nothing, that Christ may be all, is a hard lesson.

Again: the heart of man is as worldly as ever: it affects not the things that are above, but the things only of time and sense. But the same Gospel which requires such self-renunciation in its principles, requires no less self-denial in its practice. We must “live not in any degree to ourselves,” but wholly and unchangeably “unto Him who died for us, and rose again.” To this our carnal hearts will not submit: and until the heart be changed by grace, it will ever quarrel with these appointments, as unreasonably precise. In no point of view whatever is the Gospel palatable to the carnal mind: let a new heart be given to a man, and all will be well: but, whilst the heart of man continues what it is, “the offence of the cross can never cease.”]

  ADDRESS—

  1.      Let none reject the Gospel on account of the offence attaching to it—

[Many conceive the doctrine of the cross must be erroneous, because it is everywhere spoken against. But, if this is any argument against the doctrine now, it was so equally in the apostolic age; for the enmity of mankind against it was most inveterate and universal. I will certainly grant, that the existence of enmity against any doctrine will not of itself prove that doctrine to be true; for then the most pernicious tenets of the wildest enthusiasts would have a claim to our belief. But this is certain, that any Gospel which gives no offence, must be false. There are multitudes who hear what they call the Gospel, and are extremely well pleased with it: the worldly approve it: the self-righteous approve it: even the most profligate find no fault with it. Can that, I ask, be the Gospel which Paul preached? It is impossible. I know, indeed, that there is a way of preaching even truth itself without offence: but the truth, the whole truth delivered with authority as the truth of God MUST give offence. Men have no alternative left them, but to be offended with the preacher, or with themselves. And the very offence which they take is so far from being an argument against the doctrines they have heard, that it is a presumptive argument in their favour. If, then, you hear the doctrine of the cross firmly stated, and find that it gives offence, take it and compare it with the doctrine which St. Paul delivered: and, if you find that it accords with his, then embrace it, and hold it fast, and glory in it; saying, “God forbid that I should glory, save in the cross of our Lord Jesus Christ; by which the world is crucified unto me, and I unto the world,”]

  2.      Let none cause others to reject it, by giving any needless offence—

[Many who have embraced the Gospel are sadly inattentive to the feelings and prejudices of those around them. They will run into many absurdities, without ever considering what stumbling-blocks they lay in the way of their unconverted brethren. Some give great offence by the crude and partial statements which they make of the Gospel; and others, by the harsh, uncharitable, and contemptuous way in which they speak of those who do not accord with their views. It is a great misfortune to the world to have such persons connected with them; because they are almost of necessity led to impute to the Gospel itself the indiscretions and absurdities of those who profess it. Let these incautious professors consider what evil they do, and what guilt they contract: for if there is a “woe to the world because of offences, there is a double woe to those by whom the offence cometh.” As for those who cause “the way of truth to be evil spoken of” by their inconsistent conduct, by their neglect of their own proper calling; for instance, by a want of truth in their words, or integrity in their dealings; “let them look to it;” for evil is before them: and the very Gospel which they so dishonour will plunge them into tenfold perdition. Let all who profess the Gospel see to it, “that they give no needless offence in any thing.” Let them rather be far more observant of the whole of their duty, that they may “give no occasion to the enemy to speak reproachfully:” and let it be their one continued care to “adorn the doctrine of God our Saviour in all things.”]

MMLXXXII

WALKING IN THE SPIRIT, A PRESERVATIVE FROM SIN

             Gal. 5:16.

This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

IN the Church of God, no less than in the ungodly world, there have always been found persons ready to foment divisions, and to kindle animosities between man and man. It was so in the apostolic age: it is so at this day: and it must of necessity be so, as long as tares are left growing amongst the wheat, or persons professing godliness suffer themselves to be led captive by a proud, unmortified, and contentious spirit. In the Galatian Church, persons of this description abounded: and to such a height did their contentions arise, that the Apostle was constrained to give them this solemn warning: “If ye bite and devour one another, take heed that ye be not consumed one of another.”

Now, how shall this propensity be counteracted? The Apostle tells us, “Walk in the Spirit, and ye shall not fulfil the lusts of the flesh.” Let us consider then,

  I.      The direction here given—

Before we can enter fully into the passage before us, we must explain the terms which the Apostle uses to convey his sentiments. The whole context shews that there are two principles in the regenerate man; one which is called flesh, and another which is called spirit: the one comprehending all which we bring into the world with us, and which is common to the natural man; the other importing that better principle which is infused into the soul by the Spirit of God, when he quickens us to a new and heavenly life: as our Lord says, “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” Sin of every kind is the fruit of the former; and holiness of every kind is the offspring of the latter. Amongst “the works of the flesh,” the Apostle numbers “idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies:” which shews, that we are not, when speaking of “the lusts or desires of the flesh,” to confine our views to sins which are acted in and by the body; but to take in all the corruptions of our nature, in mind as well as body. With this explanation, we shall the more easily see, that, to “walk in the Spirit,” we must walk,

  1.      In a constant attention to the new principle infused into us—

[I cannot give a more just idea of this new principle, which the Spirit of God imparts to us in our conversion, than by comparing it with the modern invention of the compass. Before the invention of the compass, mariners, in a dark night, were unable with any precision to direct their course. Whilst they were in sight of land, or had a view of the sun or stars, they could proceed with some degree of certainty: but, in the absence of these, they were altogether at a loss. But it is not so with mariners at this time. By the help of the compass they can by night steer the ship, as well as in the day; having constantly at hand, as it were, a sure directory. Now this is the difference between the natural and the spiritual man: the natural man has reason and conscience, which, to a certain degree, are capable of directing his path. But numberless occasions arise whereon they fail him utterly. The spiritual man has, superadded to these, a new and living principle abiding in him; a principle infused into him by the Spirit of God, and in exact accordance with his mind and will: and by this principle the Spirit himself guides him in all his way. The spiritual man, therefore, in every doubt or difficulty, should consult this divine principle within him; and see its bearings, and follow its directions. And as the mariner, whilst he observes his compass, consults also his chart and maps; so must we, whilst attending to the motions of this principle, consult also the directory which God has given us in the Holy Scriptures: and by means of these observations we shall be kept from any great aberrations from the way of truth. This process, however, must be continued throughout all our way: we must not only live in the Spirit, but must “walk in the Spirit,” every step we take — — —]

  2.      In a humble dependence on that Divine Spirit who has infused it—

[The new principle within us may suggest what is right; but it cannot enable us for the performance of it: for all power to do the will of God, we must be indebted altogether to the Spirit of God. Our blessed Lord expressly says, “Without me ye can do nothing.” There is no surer cause of failure than self-confidence and self-dependence. Peter, and with him all the other Disciples, declared that they would follow their Lord even unto death: but no sooner did the trial come, than “they all forsook him and fled.” And we, too, if we make resolutions in our own strength, shall learn, by bitter experience, that “he who trusteth in his own heart, is a fool.” We must be careful, too, not to make any difference between matters of greater or lesser difficulty, as though we were competent for the one any more than the other. We must, in the whole course of our journey, depend on God alone: we are never, for a moment, to feel strong in ourselves, but “strong in the Lord, and in the power of his might:” and in every step that we take, we must cry, “Hold thou me up, and I shall be safeh.”]

To this direction the Apostle adds,

  II.      Our encouragement to the observance of it—

We have before shewn, that by the “lusts of the flesh” we are to understand all the motions of our corrupt nature: and from these we shall be preserved, if we follow the direction given us in our text. But here we must carefully distinguish between what is promised, and what is not.

  1.      It is not promised that we shall not be tempted by the lusts of the flesh—

[The carnal principle still remains with us after we are renewed; as the Apostle says, “The flesh lusteth against the Spirit, and the Spirit, against the flesh; and these are contrary the one to the other; so that ye cannot do the things ye would.” If, on the one hand, our spiritual principle keeps us from following the evil bias of our nature; so, on the other hand, the remainder of the carnal principle within us keeps us from following so fully as we could wish the dictates of our renewed mind. The Apostle Paul himself complained, that “when he would do good, evil was present with him;” and that, notwithstanding he delighted in the law of God after his inward man, “he had still a law in his members, warring against the law of his mind, and at times bringing him, in some degree, into captivity to the law of sin which was in his members.” And we, too, shall find the same, even to our dying hour. But,]

  2.      It is promised that we shall not fulfil them—

[God will “strengthen us by his Spirit in our inward man,” and enable us to “crucify the flesh with the affections and lustsm.” Weak as we are in ourselves, “nothing shall be impossible to us,” if we trust in Him: he will “give us more graceo,” and “strength according to our day.” Whatever be our temptations, “the grace of Christ shall be sufficient for usq;” and “we shall be enabled to do all things through Christ, who strengthens us.”]

  From this subject we may clearly LEARN,

  1.      What is the great work we have to do—

[The one employment which we have daily to attend to, is, to be putting off the old man, which is corrupt according to the deceitful lusts; and to be “putting on the new man, which after God is created in righteousness and true holiness.” We are here as in a great hospital, where the process of healing is going forward, and many are convalescent; but we need still to apply the same remedies; and we are none of us possessed of that measure of health which we hope to attain previous to our dismission. We follow still the prescriptions of our physician; and we hope, in so doing, to obtain, in due season, a perfect recovery — — —]

  2.      The need we have of constant vigilance and exertion—

[The old principle, as has been observed, still remains within us: and, if we be not constantly on our guard, it will regain its former ascendency over us. A stronger army, if the sentinels fall asleep, may be surprised and vanquished by troops that are far inferior: and we too, notwithstanding the power given us by the indwelling Spirit, shall surely be overcome, if we be not constantly on our watch-tower. We must be prepared to meet our adversary at his first approach. Our blessed Lord says, “Watch and pray, that ye enter not into temptation:” and the sad consequences of sleeping on our post may be seen in the Disciples, when they failed to observe this important admonition. Corruption will often put on the appearance of virtue, and Satan assume the garb of an angel of lightu: but if we be on our guard, we shall detect his devices; and “if we resist him manfully, he will flee from us.”]

  3.      The security that is afforded us, if we be only faithful to ourselves—

[God assures us of success, if only we follow his directions. “If we sow to the flesh, we shall of the flesh reap corruption: but if we sow to the Spirit, we shall of the Spirit reap life everlasting.” In two respects shall we be placed on a totally different footing from that on which we stood before: we shall not be judged according to the perfect law, which condemns us for the smallest act of disobedience; for, “if we walk in the Spirit, we are not under the lawz:” on the contrary, our imperfect obedience shall be eternally rewarded: for God would deem himself “unrighteous, if he were to forget” any thing that we do for his sake. With boldness, then, I say to every one amongst you, “Be steadfast, immoveable, always abounding in the work of the Lord, and you may rest assured that your labour shall not be in vain in the Lord.”]

MMLXXXIII

THE PRINCIPLES OF FLESH AND SPIRIT CONSIDERED

  Gal. 5:17.

The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

IT might be naturally imagined, that, from the moment of our conversion to God, the transformation of the soul into the Divine image should proceed so rapidly, as soon to extirpate sin altogether. But God has not seen fit so to carry on his work in his people’s hearts. The Canaanites were not rooted out of the land at once, but “by little and little:” and so it is with our spiritual enemies: they have strong-holds, from which they cannot be expelled, but by means of a long-protracted warfare. They remain, to be “thorns in our eyes and in our sides;” and ultimately in a more conspicuous manner to subserve the glory of God in their final extirpation. The best of men have yet within them two contrary and contending principles; the one being used by Satan as an instrument for the defeating of God’s gracious purposes towards them; the other being employed by God for the furthering and securing of their eternal welfare. To what an extent the conflict between the two is sometimes carried, may be seen in the Galatian converts, many of whom betrayed by their contentious dispositions how great an ascendant the evil principle yet retained over them, notwithstanding all the professions of piety which they made, and the distinguished advantages they enjoyed. The Apostle did not mean to extenuate, and much less to excuse, the sinfulness of their instable and contentious conduct; but he exhorts them to walk more entirely under the influence of the Holy Spirit, as the only means of securing them against the evil propensities which they had manifested, and of carrying on unto perfection the good work that had been begun in them.

In speaking of the two principles mentioned in our text, we shall notice,

  I.      Their united existence—

There yet remains in God’s people an evil principle, which is here designated by the name of “flesh”—

[Man, since the fall of our first parents, is born into the world a corrupt creature: for “who can bring a clean thing out of an unclean?” He is depraved in all the members of his body, and in all the faculties of his soul: there is no part which is not defiled and debased by sin; the understanding is become dark; the will perverse; the affections sensual; the conscience seared; the memory retentive only of things that are gratifying to the carnal mind. However this depravity may be checked by grace, it is not extirpated: it remains like the infection in the leprous house, and will remain till the house itself is levelled with the ground.]

But there is also in them a new heaven-born principle, which is called “spirit”—

[This is spoken of by our blessed Lord as contradistinguished from the other, and in precisely the same terms: “That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit.” Under the term “flesh,” he includes all that we bring into the world with us, and all that characterizes us as men: but the “spirit” is that which makes and designates us new men, or “new creatures in Christ Jesus.” Indeed, it is called “the new man,” as the other is “the old man;” and is “a renewal in the spirit of our mind,” after the “very image of our God, in righteousness and true holiness.” This new principle is infused into the soul at the time of our regeneration; and it is, if I may so speak, the seminal principle of our conversion. At the instant of its infusion into the soul, we are “quickened from the dead,” and “pass from death unto life.” Previously to the communication of it to us from above, we are like the dry bones in Ezekiel’s vision: we may have the form of men, but we are not living men: it is not till we have received that, that “Christ liveth in us;” but then “Christ himself becomes our life.” Now this principle co-exists with the former: it does not at once expel the former; nor is itself barred out by the former: but it enters into, and occupies, the whole man, even as the former did; and, according to the measure in which it is imparted, it communicates light to the understanding, submission to the will, heavenliness to the affections, tenderness to the conscience, and to the memory a tenacious apprehension of all that is good. From the time of its existence in the soul, it becomes a second self, a spiritual self as distinguished from the carnal self; agreeably to what the Apostle has repeatedly said for the purpose of distinguishing the more fully the actings of the two contrary principles: “It is no more I that do this evil, but sin that dwelleth in me.”]

Both these principles being strong and active in the soul, we will consider,

  II.      Their contrary operations—

The flesh is always striving to regain its former ascendency over us—

[The members of our bodies are but its agents and instruments: the chief seat of its residence is the soul; in every faculty of which it works, to “bring forth fruit unto death.” In the understanding, it suggests proud reasonings against the revealed will of God, prompting us to dispute the authority of his precepts, the truth of his promises, the justice of his threatenings, and the wisdom of that mysterious plan of redemption which he has devised for the recovery of fallen man. In the will, it stirs up rebellion against him, and a determination to follow “its own corrupt and deceitful lusts.” In the affections, it magnifies the things of time and sense, so as to make them, if not the only, at least the chief, objects of its pursuit. In the conscience, it produces such blindness and partiality, as to force from it a sentence of condemnation or acquittal, not according to truth, but according to its own predominant habits and inclinations. Nor does the memory escape its baneful influence, being filled by it with all manner of corrupt images, which from time to time it presents to the imagination, as the means of corrupting the heart, and enslaving the soul.

The better principle, on the other hand, protests against all the workings of the flesh, and presents to the mind such considerations as are calculated to awaken the tempted soul to a sense of its guilt and danger. Especially it reminds the soul of the obligations it owes to God the Father and to the Lord Jesus Christ for all the wonders of redeeming love; and provokes it to high and heavenly pursuits. What is said of the Holy Spirit may also be said of this divine principle which is formed in the soul; namely, that “when the enemy comes in like a flood, the Spirit lifts up a standard against him.” The standard of the cross especially is that by which it calls forth into activity all the powers of the soul, and unites them in the service of their God. The reflux of a tide may not unfitly illustrate its operation on the soul. The flesh, like a majestic river, runs with irresistible impetuosity towards the ocean, till the tide begins to flow; and then, from an invisible but mighty influence, its waves are staid, till by degrees its current is turned back again towards the source from whence it emanated. This in the material world is but the process of a few hours; but in the spiritual world it is the work of the whole life. The dominance of the flesh is exhibited in the progress of the river to the ocean; the conflicts and triumphs of the spirit are depicted in the reversal of its course, and the progress towards the fountain-head.]

In this however the illustration fails, that when the tide has once overcome the resistance of the river, the conflict ceases: but it is not so with the Christian’s conflicts: they continue to the end; and may perhaps be better compared with a conflagration which is opposed by engines, where the supply of water is scarcely equal to the demand: sometimes the fire yields to the well-directed stream; and at other times it breaks forth with renewed fury, and seems to defy the efforts of those who would arrest its progress. This, I say, will place in the justest view the operations of the two principles within us, and enable us to comprehend,

  III.      Their combined effects—

Acting always in opposition the one to the other, they prevent us from following either to the extent that we should, if there were but one principle within us. Through the simultaneous actings of each,

  1.      We do not serve sin as we did—

[We did follow it with constancy and alacrity, and without remorse. But not so now. The better principle will not admit of it. Like the angel that was sent to Balaam, it presents itself in our way to obstruct our course; and, if we overcome it on one occasion, it will meet us again, and renew its opposition till it has prevailed. Nor can we now so easily run into evil. Sin now appears to he sin, and consequently to be an object of aversion and dread: and, though its solicitations may prevail, we yield to them rather as a captive that is dragged against his will, than as persons following the bent and inclination of their own hearts. Now too we can no longer wipe our mouth, like the adulteress, and say, What evil have I done? Remorse and shame are now the followers of transgression: and an evil thought now occasions more pain in the soul, than formerly the perpetration of the act. Thus the corrupt principle, though not extirpated, is obstructed, and ceases to maintain an undisputed sway.]

  2.      Nor do we serve God as we would—

[The renewed soul pants after universal holiness: it would be pure as God is pure, and perfect as God is perfect. It would believe every word of God without the smallest hesitation or doubt: but unbelief creeps in, and weakens the energy of our faith. We would love God with all our heart, and mind, and soul, and strength; but the contracted soul cannot expand itself to the occasion. We would draw nigh to him in prayer and praise, and hold most intimate fellowship with the Father and the Son; but the heart “starts aside as a deceitful bow,” and, like a bird entangled in a snare, is incapable of executing its most ardent desires. In a word, the renewed soul would be satisfied with no exertions, however great; no services, however eminent; no enjoyment of God, however intimate: it aspires after absolute perfection, and a total transformation into the Divine image. But, alas! its attainments fall infinitely short of its desires, and it is constrained to cry, “O that I had wings like a dove! then would I flee away and be at rest!”

That this is no false representation of the Christian’s state, may be seen from the account which St. Paul himself gives of his own experience. Of the united existence of these two principles, and of their contrary operations within him, and of their combined effects, he speaks at large in the seventh chapter to the Romans: “He had a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin, which was in his members:” “When he would do good, evil was present with him;” so that “the good which he would, he did not, and the evil which he would not, that he did.” “To will indeed was present with him; but how to perform that which was good, he found not.” Hence, feeling himself like a poor captive chained to a putrid corpse, which he was compelled to drag about with him to the latest period of his existence, he brake forth into this mournful complaint, “O wretched man that I am! who shall deliver me from the body of this death?”]

  From this subject we may draw many important lessons.—It is of USE,

  1.      For instruction—

[How shall I know whether I am a Christian indeed? Shall I know it by a freedom from all anxieties, or by a deliverance from all sin? No; but by an earnest anxiety about the soul, and an incessant conflict with sin and Satan. A body, when dead, is insensible, whatever be the state to which it is reduced: and, if the soul be insensible of its state, it is a proof that it is dead also. A living soul trembles at the Divine judgments; labours to obtain a well-founded hope of peace with God; flees to the Lord Jesus Christ for refuge, and cleaves to him with full purpose of heart. Being united unto Christ by faith, the believer enlists under his banners, and, as a good soldier, heartily engages in a conflict with all his enemies. Never for a moment will he turn his back; he may be wounded, but he will not yield; he may be beaten down, but he will rise again to renew the combat: he will never put off his armour, till he is crowned with victory, and beholds “Satan himself bruised under his feet.”

Now, if we will ascertain our real state before God, let us inquire, what we know of this spiritual warfare? Is it begun? Is it carried on vet daily? Are we like soldiers in a camp, watching with all care, withstanding firmly the assaults of our enemies, and in our turn vigorously pursuing them to their strong-holds, and suffering none to approach us with impunity? Yes, verily, if we are Christians indeed, we are “warring a good warfare,” and “fighting the good fight of faith.” There may be, as in earthly campaigns, short seasons of comparative ease: but if we truly belong to Christ, this is our one business, our one employment, to walk in the Spirit, and to crucify the flesh with its affections and lusts.]

  2.      For consolation—

[No man can be engaged in this warfare without feeling deeply humbled on account of the strength and number of his corruptions. Many will be his sighs, his tears, his groans: yes, “even they who have the first-fruits of the Spirit, even they will groan within themselves,” will “groan, I say, being burthened,” longing to get rid of their corruptions, and to have “mortality, with all its attendant evils, swallowed up of lifel.” But, if sin be our burthen, it is at least a comfort to us to reflect, that we are enabled to feel it a burthen: for there was a time, when it was harboured and indulged without remorse. This too is a source of comfort, that, in this struggle within us, the younger shall prevail; “however sin may have abounded, grace shall much more abound; and as sin has formerly reigned unto death, so shall grace ultimately reign, through righteousness, unto eternal life, through Jesus Christ our Lordn.” Doubtless the conflicts will be painful to flesh and blood: but by them shall the soul be trained for heaven, and be made “meet for the inheritance of the saints in light.” Go on then, stripling as thou art, believer, against the Goliath that menaces thy existence: and know that thou mayest enter into the combat, singing, “Thanks be to God who giveth us the victory through our Lord Jesus Christ!”]

  3.      For direction—

[Whatever your attainments be, “walk humbly with God.” Were you as perfect as Job, it would still become you, on account of your remaining corruptions, to acknowledge yourselves “vile,” and to “repent and abhor yourselves in dust and ashes.” — — — Be watchful too against your spiritual enemies. With hearts so deceitful and corrupt as yours, and in the midst of an ensnaring world, surrounded too by myriads of evil spirits, whose devices none but God can understand, how can you hope to maintain your steadfastness, if you stand not upon your watch-tower, and guard against every motion of your corrupt nature? — — — And never for a moment turn away your eyes from the Lord Jesus Christ. Where can you wash away your past iniquities, but in the fountain of his blood? Or where can you obtain grace sufficient for your daily necessities, but out of the fulness which is treasured up for you in him? — — — Lastly, continue instant in prayer. Nothing can come to you but in answer to prayer; (for “if you ask not, neither will you have;”) nor shall any thing be wanting to you, if only you ask it of God for Christ’s sake. Examine your own hearts, or inquire of others what their experience has been, and you will find it invariably true, that your victories or defeats have been proportioned to your urgency in prayer, or your remissness in that holy duty. As in the days of old, whilst Moses held up his hands, Israel prevailed; but when his hands hanged down, success was transferred to Amalek; so it is in every age, with every saint. Watch therefore unto prayer; continue instant in prayer: “give unto your God no rest day or night:” plead with him: wrestle with him as Jacob did: and you shall find “your inward man renewed day by day,” till the work of grace that has been begun in you is perfected, and consummated in glory.]

MMLXXXIV

THE CHRISTIAN FREED FROM THE LAW

             Gal. 5:18.

If ye be led of the Spirit, ye are not under the law.

TO understand these words aright, we must notice, first the general scope of the whole epistle, and then, the particular scope of the more immediate context. The epistle itself was written to establish the doctrine of justification by faith alone, without the deeds of the law; in opposition to the Judaizing teachers, who insisted on the necessity of observing the Jewish ritual, in order to form a justifying righteousness, or, at all events, to increase and confirm their interest in Christ. In support of his argument, the Apostle shews, that though the Law was, as a preparatory dispensation, subservient to the Gospel, it was, as a ground of hope before God, directly opposed to the Gospel; so that they could not consist together, either in whole or in part; and any attempt to blend the Law with the Gospel would invalidate the Gospel altogether, and render “Christ himself of no effect.” But, as this controversy had been carried on with great vehemence, and had produced a very grievous irritation in the minds of the contending parties, St. Paul, after establishing the truth on a basis that could not be shaken, and enjoining his converts to “stand fast in the liberty wherewith Christ had made them free, and on no account to suffer themselves to be entangled any more with the yoke of bondage,” goes on to say, “Brethren, ye have been called unto liberty: only use not liberty for an occasion to the flesh, but by love serve one another: for all the law is fulfilled in one word, Thou shalt love thy neighbour as thyself. But, if ye bite and devour one another, take heed that ye be not consumed one of another. This I say, then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would; but, if ye be led by the Spirit, ye are not under the law.” This, you perceive, is the immediate context, wherein the Apostle cautions the Galatians against either abusing their liberty, or maintaining it with an unchristian spirit; since, if they acted as became their holy profession, they would exercise nothing but love, either towards their friends or their enemies. And this he trusted they would do; because they had within themselves a spiritual principle, which, though strongly and perseveringly opposed by the carnal principle yet remaining in them, would ultimately prevail: and the effectual operation of that better principle would be sufficient of itself to prove that they were not under the law; since the law could never accomplish so blessed a work; whereas the very design of the Gospel, and its invariable effect, was to produce it. The dominance of the better principle was a proof that they were “not under the law, but under grace.”

This I apprehend to be the precise import of the passage before us: wherein we see a state presumed; namely, that the true Christian is “led by the Spirit:” and a privilege inseparably connected with that state; namely, that the person so living is not under the law.

To these points I will now address myself, in their order.

Let us first notice,

  I.      The state presumed—

It is here taken for granted, that every child of God “is led by the Spirit.” But, whether we are to understand this expression as referring to the Holy Ghost, or to that spiritual principle which is infused into us by the Spirit of God, it is not easy to determine. I rather prefer the latter sense, as more immediately suggested by the context: and it is certain that our Lord speaks of that divine principle under the very term which is here used; “That which is born of the Spirit, is spirit.” By being “led by the Spirit,” then, I understand the being under the influence of a spiritual principle, in opposition to that carnal principle which directs and governs the natural man. And this really characterizes every true Christian. Not only does he possess a new and spiritual nature; but in him,

  1.      It gains the ascendant—

[We acknowledge, that in him the old man still remains; and that the law of sin still works in his members, to bring forth fruit unto death. But there is in him a new man, a law in his mind, which counteracts his evil propensities, and enables him finally to overcome them. True, indeed, the conflict is often severe; and the saint will at all times be constrained to say, “The good which I would, I do not; and the evil which I would not, that I do.” Still, however, through grace he gains the victory over his corruptions, and is daily renewed in the spirit of his mind after the Divine image. Though tempted by the world, the flesh, and the devil, “he triumphs over them all in Christ Jesus;” and with his groans for more entire deliverance mingles this song of praise, “Thanks be to God, who giveth us the victory through our Lord Jesus Christe!”]

  2.      It forms his taste—

[Outward victory may be gained to a great extent, whilst yet the heart remains unchanged. But where this new principle really exists, the man will hate the things which once he loved, and love the things which once he hated. Though he may still be tempted in a variety of ways, he will feel, in a measure, as our Lord himself did under the temptations of Satan. There will be less of the inflammable matter in his soul for the fiery darts of Satan to fix upon; and a greater plenty of water at hand, even of the Spirit of God, to counteract the first action of the fire upon his soul. There will also be a greater delight in heavenly things; so that he will engage in them with greater ease, and find himself more in his element, when employed in holy exercises. We may conceive what would be the taste of an angel, if sent down to sojourn for a time on earth; with what indifference he would behold the things of time and sense; and with what a zest he would perform the will of God: and thus the true Christian, though far, alas! from any thing like angelic attainments, will lose his relish for the things which he once affected, and will savour those things only which are suited to the spiritual mind. And this will serve him as a criterion whereby to judge of his state before God. He may for a time be driven, by the force of temptation, from that which his soul supremely affects, even as the needle may be forced from its wonted rest: but let the opportunity once return for the discovery of his real feelings, and he will turn to his God, even as the needle to the pole: and by that he will shew whose attractions he delights in, and whose motions he obeys.]

  3.      It regulates his life—

[The aberrations of the more advanced Christian will be comparatively small and transient. Though in the world, he will not be of the world. Whether he move amongst the higher classes, or in. the humblest walk of life, there will be a consistency about him: he will be “the man of God” in all places, and in. all situations: “he will shine as a light in a dark world;” and “his light will shine more and more unto the perfect day.” The spiritual principle within him is compared by our Lord to a fountain of water; which pours not out its streams like an engine wrought upon from without; but sends them forth by a power from within, and “springs up, as it were, unto everlasting life.” Behold him day or night, and he is still the same; a blessing to the world, an ornament to his profession, an honour to his God.]

Let not any one suppose that this is an imaginary character, drawn only to serve a purpose: it is a real character; and, though doubtless it exists in different degrees, it really distinguishes every child of God: and In my text we see,

  II.      The privilege inseparably connected with it—

He is not under the law—

[He has nothing to fear from its curses; because the Saviour, in whom he has believed, and from whom he has received the gift of the Holy Ghost, has borne them for him. He has no dependence on its promises; seeing that he has a better righteousness than that can ever afford to fallen man; even the righteousness of Christ himself imputed to him, and made his by faith. Not even its commands have the same terrific influence on his mind which they had in his unconverted state. For though he still feels bound to obey them, he does not obey them with the same slavish fear which once oppressed his mind: they are no longer to him the terms of salvation, on a perfect compliance with which his everlasting happiness depends: they are to him rather the expressions of his Father’s will, which it is the joy of his soul to fulfil and execute. His real state in relation to the law, is like that of a woman to her deceased husband. He was once altogether under its authority, whilst in his unconverted state; but when he embraced the Gospel, the Law became dead with respect to him, and he dead with respect to it: and, though he still makes it the rule of his life, he obeys it through grace communicated to him by the Lord Jesus; to whom, as a woman on her second marriage, he now bears fruit unto holiness.]

Of his liberation. from the law he has within himself a clear and decisive evidence—

[This I conceive to be the true meaning of my text. He is under the prevailing influence of the Holy Spirit, and of a new nature implanted by him: but “whence did he receive the Holy Spirit? Was it under the law, or by the hearing of faith?” It was by the hearing of faith, no doubt; that is, by the Gospel of Christ, who purchased for his people the gift of the Holy Spirit, and who sends forth his Spirit upon all who believe in himh. “What the law could not do for him, in that it was weak through the flesh, the Gospel has done: “it has destroyed the power of sin” within him; and enabled him to “walk, not after the flesh, but after the Spirit.” Hence he is assured that “there is no condemnation to him:” for if “the Spirit of life in Christ Jesus have made him free from the law of sin,” it has also freed him from “death,” which is the consequence of sink. Behold, then, the liberty into which he is introduced: “Being delivered from the power of darkness, he is translated into the kingdom of God’s dear Son;” and, “being made free by him, he is become free indeedm.”]

  From this subject, I cannot but urge upon you two words of ADVICE:

  1.      Take care that your principles are pure and evangelical—

[It is thought by many, that if our outward conduct be correct, we need not he under any anxiety resecting the principles which we profess. But, is it of no consequence whether we continue under the law, or whether we embrace the Gospel? Are we not expressly told, that “as many as are of the works of the law, are under the curse?” Are we not also told, that “God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons?” Is it of no importance, then, whether we lie under this curse, or be redeemed from it? Would God have used such means for our redemption, if it had been a matter of indifference whether we were redeemed or not? Take the Apostle Paul in his unconverted state: “he was, as touching the righteousness which was in the law blameless:” but yet he found afterwards, that, had he died in his unconverted state, he must have perished for ever. So, indeed, must all of you, who cleave to the law as a covenant of works, instead of laying hold of the covenant of grace. Nothing can be more clearly declared than this: Be your advantages or attainments what they may, if you go about to establish your own righteousness, instead of submitting to the righteousness of God, you must perish. The very law itself is intended to “lead you to Christs;” and “He is the end of the law for righteousness to every one that believeth.” I call you, then, to believe in Christ for salvation, and, like the Apostle, to renounce your own righteousness altogether, that you may be found in Christ, and be accepted through “the righteousness which is by faith in himu.”]

  2.      Take care that your conduct be such as becometh the Gospel of Christ—

[You clearly see, in my text, that principles and conduct must go together: neither will stand without the other. Without faith in Christ, you can never hope to receive the Holy Spirit, or to be renewed in the spirit of your mind: nor, on the other hand, will any change whatever avail you, if you rely not entirely on the Lord Jesus Christ for righteousness and salvation. It is in vain to build a superstructure, if it be not founded on Him; and it is in vain to think you are founded on him, if your faith do not manifest itself by a superstructure of good works. You must never forget, that “faith without works is dead.” You must “be led by the Spirit of God, if ever you would approve yourselves sons of God.” The world, as I have before shewn you, must be put under your feet: sin, in all its actings, must be mortified and subdued: the whole soul must be given up to God; and holiness become the very element in which you breathe and live. Indeed, it is not a mere formal observance of duties that will suffice: we must “have the very mind that was in Christ,” and “walk in all things as Christ himself walked.” This will be our evidence, that we are really his: for then only can it be known that “we are not under the law, but under grace, when Christ himself lives in us, and no sin whatever is permitted to have dominion over us.”]

MMLXXXV

THE FRUITS OF THE FLESH AND OF THE SPIRIT CONTRASTED

  Gal. 5:19–24.

Now the works of the flesh are manifest, which are these; Adultery fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I hare also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ’s have crucified the flesh with the affections and lusts.

THROUGHOUT this whole epistle we have mention made of two covenants, under the one or other of which all mankind are of necessity comprehended, the covenant of works, and the covenant of grace. Those who are under the covenant of works are under the curse of God as transgressors: but those who are under the covenant of grace, are delivered from that curse through the mediation of the Lord Jesus Christ, who has become a curse for them. The transition from the one state to the other is effected solely by faithb. But faith is an operation of the mind wholly invisible to men, and but too liable to be mistaken even by ourselves. How then shall it be ascertained either by others or ourselves to which of these covenants we adhere? We are told, that, on the transition from the one to the other, we are endued with a new and vital principle, under the influence of which we from that moment begin to live. The principle which rules in us under the former state, is called “flesh;” and that which animates us under the latter, is called “Spirit.” Not that on the transition from the one state to the other, the former principle is taken away: No; it lives, and acts, and withstands with all its might the latter principle, and prevents it from operating so successfully as we could wish: but still it is progressively weakened in its operations: and by the dominance of the better principle we know that we are no longer under the law, nor exposed to the curse which the legal covenant entails on all who are cleaving to it.

Thus we have somewhat of a criterion whereby to judge of our state: but still that criterion is of no farther use than as we have a distinct view of the fruits which the two opposite principles will produce: let these be clearly marked, and then no further difficulty will arise: we have only to examine our works, of what kind they are; and then we shall arrive at a certain conclusion as to our state before God: for, as “a good tree cannot bring forth corrupt fruit, nor a corrupt tree good fruit,” we shall know the quality of the tree by the fruit which is produced by it.

This satisfaction then is afforded us by the Apostle in the words before us: in which we see,

  I.      The works of the flesh—

In enumerating them, the Apostle mentions,

  1.      Those which stand in more immediate connexion with the body—

[“Adultery” is an evil against which even heathens in all ages have felt the deepest indignation. “Fornication” was not regarded by them in so heinous a light: would to God the malignity of it were duly appreciated even by the Christian world! But God views these evils with the utmost abhorrence; and not the acts only, but the dispositions from which they spring: “Uncleanness and lasciviousness,” if cherished in the heart, are marked by him with the same displeasure as the acts to which they lead; because the indulging of them, in word, in look, in thought, indisputably proves, that it is not the fear of God that keeps them from breaking out into more open acts, but some other consideration totally distinct from a regard to him: since the fear of God, if operating at all, would operate as much to the suppression of the desire, as to the non-indulgence of the act. Hence the mere looking on a woman to lust after her, is declared, on infallible authority, to be an actual commission of adultery with her in the heart. Now all these acts and dispositions proceed from a corrupt principle within us, even from that principle which is called “flesh,” and which is the true source of all the other evils we commit.]

  2.      Those which more properly have their seat in the mind—

[Of these, some have a more immediate reference to God, and others are called forth only in our intercourse with men. Of the former kind are “idolatry and witchcraft,” which being specified as “works of the flesh,” clearly shew what we are to understand by “flesh,” namely, not merely any corporeal propensity, but that general propensity to evil which operates throughout the whole extent of our fallen nature.

“Idolatry” is a total rejection of God; and “witchcraft” is an application to evil spirits, to impart to us something which we have no hope of obtaining from the true God: and both the one and the other of these is properly a “work of the flesh,” inasmuch as it betrays a total alienation of heart from God, and an entire subjection to that “carnal mind,” which, as God himself declares, “is enmity against him.”

The other evils which are called forth by our intercourse with men, as “hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like,” form such a picture of our fallen nature as may well humble us in the dust before God. It is unnecessary to enter into a distinct consideration of them: it is in the aggregate only that we can stop to notice them at this time: but what an accumulation of evil do they present to our view! Yet is it no other than what we may see in every community under heaven. Look at the seditions that agitate states; the divisions and heresies that disturb the Church; the feuds and quarrels that set man against his fellow man, and often terminate even in “murder” itself: whence do they all arise.? Come they not hence, even from the lusts that war in our members? or, in other words, from the corruption of the human heart? There are some evils which pass under the milder name of good fellowship, and conviviality; some which, like the “revellings” that were common among the heathen, consist of feastings, dancings, and excess of every kind: but, however we may soften them down by specious names, and plead for them as innocent amusements, they are all hateful to God, and destructive to man: insomuch that the man who finds his pleasure in them “can in no wise enter the kingdom of heaven.” Often had the Apostle entered his protest against such carnal indulgences, so unworthy of a rational being, and so unsuited to persons standing on the brink of eternity. Can we conceive, that if man had retained his primeval innocence, he would have found delight in any such things as these? If the ungodly themselves saw pious people seeking their happiness in such things as these, would they see no incongruity between their professions and their occupations? Yes; they would be the first to proclaim the hypocrisy of such professors: which is itself an acknowledgment that the things themselves are adverse to piety, and inconsistent with it.

Know then, that all these and “such like” evils, whether arising from the body, or emanating from the mind, are decidedly to be ranked under “the works of the flesh,” “which whosoever doeth shall not inherit the kingdom of God.” Unwelcome as this declaration was to the carnal man, St. Paul hesitated not to make it repeatedly, and in the strongest terms: arid we also, if we will approve ourselves faithful to God and to the office committed to us, must proclaim the same awful truth, and forewarn all, that, if they continue under the power of any of the hateful dispositions before specified, or seek their happiness in the things of time and sense, they will inevitably and eternally exclude themselves from the kingdom of heaven.]

In contrast with these, the Apostle proceeds to enumerate,

  II.      II. The fruits of the Spirit—

And here he mentions,

  1.      Those which have their sphere of action chiefly within our own bosoms—

[The very mention of them marks at once their nature and their origin—“Love, joy, peace!” Whence come they? Are they the offspring of our corrupt nature? No; nature never bare such fruits as these: these spring from that divine principle, which is imparted to us by the Spirit of God at the time of our regeneration and conversion. Then love springs up in the soul: love to God; love to Christ; love to man for Christ’s sake. Then also does a “joy with which the stranger intermeddleth not,” a “joy in God through our Lord Jesus Christ,” a joy in the testimony of a good conscience, a joy in the prospect of a glorious immortality, transport the soul: and its ebullitions, which, if continued, would exhaust the strength of our animal frame, subside into a peaceful composure, a sweet serenity of mind, a “peace of God which passeth all understanding.” These are the never-failing fruits of divine grace in the soul. A variety of circumstances may occur which may impede the exercise of these holy affections; especially the workings of a corrupt nature, still striving to bring us into captivity to sin, may occasionally prevail to damp our joy and interrupt our peace; but according to the measure of the grace given unto us, will be the fruits of that grace abounding in the soul.]

  2.      Those which have a more immediate relation to our fellow-creatures—

[Towards them, both the active and passive virtues are called forth by incidents of daily occurrence. “Long-suffering, gentleness, goodness, faith (or fidelity), meekness” have a constant scope for exercise, as also “temperance” has, both in the desire of earthly things, and in the enjoyment of them. Here again it is not necessary to enter minutely into these different virtues: it is the collective body of them which characterizes the true Christian, and marks, beyond a possibility of doubt, the excellence of the principle from which they spring.

“Against these there is no law.” Not one word is there to be found in all the Holy Scriptures that condemns the production of these fruits. Were they condemned, our blessed Lord and Saviour must fall under condemnation; since he maintained and exercised these virtues to a degree never equalled by mortal man. It is impossible to yield these fruits too much: the more we abound in them, the more we resemble the Lord Jesus Christ, and the more do we evince a meetness for the heavenly inheritance.]

Now comes the point to be determined: namely, What is,

  III.      The Christian’s state in reference to them both—

The description given of Christians must not be overlooked—

[There is no periphrasis by which they can be more fitly described, than that given in our text, “They that are Christ’s.” This is their title universally; and it belongs to them alone. They were from eternity given unto Christ by the Father; as Christ himself says, “Thine they were; and thou gavest them, to me.” They have been purchased by Christ himself, as his peculiar possession: and they have given up themselves to him by a willing and deliberate surrender of all that they are and have. By a vital union also are they his, being, as it were, “one spirit with him.” Hence in many parts of Scripture are they designated as in the words of our text: “All things are yours; and ye are Christ’s:” and again, “If any man trust to himself that he is Christ’s, let him of himself think this again, that, as he is Christ’s, even so are we Christ’sg.” Blessed distinction! glorious privilege! Believer, think of thyself under this character, and then sec what obligations thou owest to God for this unspeakable mercy, and “what manner of person thou shouldest be in all holy conversation and godliness,”]

Their state is suited to this high character—

[“They have crucified the flesh with the affections and lusts.” Crucifixion, it must be remembered, is a lingering death. The thieves who were crucified with Christ poured forth their venom against him, even whilst they were suspended on the cross. Thus also, “the old man in believers is crucified with Christ, that the body of sin may be destroyed, that henceforth they should not serve sin:” nevertheless it is not utterly extinct: it still lives; and still rages and rebels against Christ; and would, if suffered to come down from the cross, regain its former ascendency. But there it is fixed: and thence it never shall come down, till the body itself shall cease to live. All its affections and all its desires, though still possessed of considerable strength, are checked in their operation, and restrained in their exercise; “the Spirit” now reigns: the new affections now put forth a vigour, which “the flesh” can no longer withstand. The warfare is indeed continued: but victory declares itself on the side of the better principle; so that, whereas the believer formerly “walked after the flesh,” he now in his daily life and conversation “walks after the Spirit,” and progressively advances in his heavenly course as long as he continues in the world. “His path is like the shining light, which shineth more and more unto the perfect day.”]

SEE then from hence,

  1.      How blessed is the influence of the Gospel!

[By the Gospel this change is wrought. And, to form an estimate of the change, paint to yourselves the countenances of the Jews when they met on the day of Pentecost with their hands yet reeking with their Saviour’s blood; and the same persons on the evening of that day, when they were “eating their bread with gladness and singleness of heart, blessing and praising God:” methinks, heaven and hell scarcely present a greater contrast, than those very persons within that short period. Yet such is the change which the Gospel will produce, wherever it is received in deed and in truth. Hear how the Prophet Isaiah describes it: “Ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir-tree; and instead of the brier shall come up the myrtle-tree: and it shall be to the Lord for a name, and for an everlasting sign that shall not be cut off.” O, beloved, see that this change take place in you: for to effect it is the glory of the Gospel; and no further than this change is wrought in you, have you any evidence that you belong to Christ.]

  2.      How vain are the expectations of carnal professors!

[Frequently does the Apostle characterize as “carnal,” those who are yet under the power of unholy tempers and affections. Look, thou professor of godliness, and see what thy conduct is, in the family, the Church, the state. Art thou a favourer of feuds, of heresies, of seditions? Take off thy mask, and proclaim thyself an hypocrite. Thou hast no part nor lot in the salvation of God. Yet rest not hero: but go on to examine how far all holy tempers and heavenly affections abound in thee: see whether thou livest in the habitual exercise of love, joy, peace; and whether thy whole walk be marked by long-suffering, gentleness, goodness, fidelity, meekness, temperance? See whether in these things thou resemblest Him whose property thou professest thyself to be, even that blessed Jesus who requires thee to walk as he walked? Know of a certainty, that, “if thou walkest after the flesh, thou shalt die; but if through the Spirit thou mortifiest the deeds of the body, then, and then only, shalt thou live.”]

  3.      How desirable is it to obtain an interest in Christ!

[All this will he do for those who truly believe in him. Came he, think you, to save you from hell only? No; he came to “save you from your sins.” He came to make you new creatures; and to transform you into the Divine image, in righteousness and true holiness. Seek then an interest in him. Give up yourselves to him, to be washed in his blood, and to be renewed by his Spirit. Do this, and you shall have no cause to complain that your corruptions are invincible: for his grace shall be sufficient for you, even though your corruptions were ten thousand times more powerful than they are. Nor imagine that the maintenance of holy tempers and affections shall be such an impracticable task as Satan would represent it to be: for the love of God shed abroad in the heart shall render every thing easy. Only receive the Lord Jesus Christ into your hearts by faith, and he will work effectually within you, as he does in all his saints: “He will fulfil in you all the good pleasure of his goodness, and the work of faith with power; and so shall the name of our Lord Jesus Christ be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ.”]

MMLXXXVI

WALKING IN THE SPIRIT

             Gal. 5:25.

If we live in the Spirit, let us also walk in the Spirit.

MEN, as creatures, may be called “the offspring of Jehovah,” “in whom they live, and move, and have their being.” But, as created anew in Christ Jesus, we have a nearer relation to God, seeing that his Spirit dwelleth in us: and consequently, we are bound in a more peculiar manner to glorify him by a suitable life and conversation. This is strongly intimated in the words of our text: in which we see,

  I.      The Christian’s character—

It is here assumed that the Christian “lives in the Spirit.” That the Christian’s character, as here described, may be fully understood, let us mark,

  1.      The import of the assumption—

[Two things are implied in the expression “living in the Spirit,” namely, that the Christian is endued with the Spirit; and that he lives under the influence of the Spirit. The Christian has not merely the powers and faculties which he brought into the world with him, and which an heathen possesses as well as he; but he has received the Spirit of God, by whom he has been quickened from a death in trespasses and sins, and been made a partaker of a new principle of life, whereby he is enabled to live to God. This new principle is distinct from any thing which man, by any powers of his own, can acquire, and from any thing which can by any means be derived from man. It is a sovereign gift of God, as much as the natural life is: and they who have received it, are said to have “been born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” They who have experienced this heavenly birth, have the Spirit of God dwelling and abiding in them; enlightening their minds, directing their steps, sanctifying their hearts, and “fulfilling in them all the good pleasure of their God” — — —]

  2.      The truth of this assumption—

[It is taken for granted by the Apostle, as an unquestionable truth, that every real Christian “lives in, and by, the Spirit.” And well may this be taken for granted; since the Spirit of God is to the soul of man, what the soul itself is to the body. Without the soul, the body is dead; and the body, when bereft of it. is no more a man, but a mere corpse. So the soul without the Spirit of God is dead; and the person destitute of the Spirit, is not a Christian, but a mere man, like any heathen man. This is expressly asserted by the Apostle Paul: “If any man have not the Spirit of Christ, he is none of his.” To the same effect. also, our blessed Lord most solemnly affirms, “Verily, verily, I say unto you, except a man be born of water and of the Spirit, he cannot enter into the kingdom of Godc.” The point, then, is clear and indisputable: a Christian is one who is born of the Spirit, and who lives under the Spirit’s influence: and if any person would estimate his own character aright, he must inquire into these two points. It is not sufficient that he has been baptized into the faith of Christ, or that he gives a speculative assent to all the truths of Christianity; he must possess a principle which none but God can give him, and which regulates all his views, desires, and pursuits. I pray you, brethren, before you go any further, examine yourselves in relation to this matter: for I must declare to you before God, that if Jesus Christ dwell not in you in this manner, you are not Christians, but mere baptized heathens: and so unquestionable is this truth, that St. Paul makes it a matter of appeal, to be decided by your ownselves: “Know ye not your ownselves, how that Jesus Christ is in you, except ye be reprobates?”]

Answerable; to this high character are,

  II.      His obligations—

“If we be in the Spirit, we should also walk in the Spirit;” that is, we should walk,

  1.      In compliance with his motions—

[There are inward motions of the Spirit, which a person who lives nigh to God may discern, and which it becomes him very carefully to follow. Not that they can with certainty be distinguished from the voice of a man’s own conscience, except by the quality of the suggestions themselves; (for it is in and by the conscience that the Spirit speaks:) but they are so agreeable to the mind of God, that they manifest from whom they come; and God himself, “who knoweth what is the mind of the Spirit,” when he beholds them in us, acknowledges them to be of divine origin. When temptations to evil arise, the Spirit softly whispers to the soul, “O, do not that abominable thing which I hatef.” So also, when doubts arise in the mind respecting the path of duty, he causes us to “hear a voice behind us, saying, This is the way; walk ye in it.” And in a mind that is at all well regulated, I believe that the first intimations of conscience will be found to be, for the most part, most accordant with the mind and will of God: and though I would on no account discourage the closest possible examination of what is so suggested, and the trial of it by the touchstone of God’s word, yet I cannot but say, that in our subsequent reasonings the voice of the Spirit is too often silenced, and its suggestions are superseded by the dictates of prejudice, or fear, or interest, or passion.]

  2.      In obedience to his will—

[God’s will is revealed in the written word; and to that we must refer, on every occasion. In that is our whole course distinctly marked; and by that must our every step be regulated: as says the prophet; “To the word and to the testimony: if we speak not according to that word, there is no light in us.” By that must the suggestions, of which we have before spoken, be tried. For it is possible that suggestions may come even from the wicked one: and if we were to place implicit confidence in them, we might run into the most fatal errors, whilst we supposed ourselves under heavenly guidance. Of this we are sure, that the Spirit of God never moves us to any thing which is contrary to the written word. In following the voice of inspiration, we are safe: and to that we should yield the most implicit obedience. When we combine the two, and are simultaneously directed by the light within and the light without, we may reasonably hope that we are in the right way, and “walking in the Spirit,” as God requires.]

  From the passage thus explained, I would take occasion to COMMEND to your constant aim,

  1.      Consistency—

[This is the primary point suggested in our text: our practice must accord with our profession: if, as we profess, we “live in the Spirit,” we must take care to “walk in the Spirit.” We must “walk worthy of our high calling;” or rather, I should say, we must “walk worthy of the Lord himself.” We must attend equally to both tables of the law; and never make a respect for the one a plea for neglecting and violating the other. Our conduct must be uniform, at all times, in all places, under all circumstances. What we are in the public assembly, and in the society of God’s people, that we must be in the world, the family, the closet. All our tempers and dispositions must resemble those of Christ; so that every one who sees us may bear testimony to us, that we “have both the Spirit of Christ,” and “the mind of Christ.” Dear brethren, it is in this way only that we can honour God, or approve ourselves his children indeed.]

  2.      Advancement—

[We must be making a continual progress in the divine life; and never think ourselves so advanced, but that we need to be going forward in our Christian course. Our “path must be like that of the sun, which shines more and more unto the perfect day.” Even St. Paul thought not that he had yet “attained, or was already perfect:” but this one thing he did, “forgetting the things that were behind, and reaching forth unto those that were before, he pressed forward toward the mark for the prize of the high calling of God in Christ Jesus.” And we also, if we would be perfect, must “be thus minded.”]

  3.      Rest—

[To this it is our privilege to look forward; even as Israel did, when journeying in the wilderness. In truth, this life, with all its labours and conflicts, would be a very miserable life, if we had no prospect of a better. But “there is a rest that remaineth for the people of God:” and with that in view, we may well exert ourselves with all our might. That will richly recompense all our labours. What will not men do, even for a corruptible crown? But ours is incorruptible. “Be not weary, then, in well-doing: for in due season ye shall reap, if ye faint not.”]

MMLXXXVII

BENEVOLENCE RECOMMENDED

             Gal. 6:2.

Bear ye one another’s burdens, and so fulfil the law of Christ.

TO open and unfold the mystery of the Gospel, is doubtless an employment which, in point of utility to others, or of comfort to ourselves, may vie with any other, in which a human being can be engaged. But to inculcate the morality of the Gospel is also a most delightful office: and a minister of Christ, who feels averse to it, gives reason to fear that he has never yet entered into the spirit of the doctrine which he professes to teach. St. Paul manifestly delighted in this good work; for, in the close of all his epistles, he paid the most marked attention to it. Nor did he rest in general instruction, but descended to the most minute particulars; omitting nothing that could tend to advance the honour of God, or the welfare of mankind.

That we may enter into the precept before us, we will consider,

  I.      The duty enjoined—

Burthens of some kind every man is called to sustain—

[Some may be comparatively freed from them; nor do they lie on any with the same weight and pressure at all times: but no child of man is altogether exempt from them. The body is subject to diseases, the mind to trials, and the outward estate to disasters, which no human foresight can prevent, no power on earth can avoid. They greatly mistake, who think that trouble is the exclusive portion of the poor. The rich, in their respective spheres, are as obnoxious to it as the poor; and, for the most part, by reason of their keener sensibility, they feel it more acutely.]

Nor can any support their burthens alone—

[The king upon the throne needs the assistance of others, as much as the beggar upon the dunghill. The very necessities of our nature call for mutual aid. No one could support himself alone. It is by the division of labour that society is kept together, and every individual that composes it is made happy. All, taking on themselves some one office for the benefit of others, promote, at the same time, both their own welfare, and the welfare of the whole community. The artisan, the man of science, the practitioner in any useful line, supply the wants of others in common with their own; and, whilst depending on their employers for their own support, administer support in return to them. It is thus that the hungry are fed, the naked clothed, the sick healed, and the weak protected in their rights.]

But, not confining ourselves to the duty of our own particular station, we should endeavour, as God may enable us, to bear the burthens of all—

[This may be done in a way of sympathy, and in a way of succour. As members of the same body, we ought all to care for each other, and to sympathize with each other under our several circumstances, whether of joy or sorrow. The Divine command is, “Rejoice with them that do rejoice, and weep with them that weep.” But sympathy must shew itself in deeds, and not in words only. It will be to little purpose to “say to our destitute and naked brother, ‘Be warmed,’ or, ‘Be filled,’ whilst we withhold from him what is needful for his supportd.” True, indeed, we cannot all administer relief to others in the same way, or to the same extent: but what we can do, we should with alacrity and joy. The eye, the ear, the tongue, the hand, the foot, cannot all render the same service to the body: but, if they improve their respective energies and powers for the good of the whole, they answer the end for which they were formed. Thus we should consider what service we are best capable of rendering to every afflicted brother: and to that we should address ourselves with all diligence; blessing and adoring God, who has put it into our power to shew love to our fellow-creatures, and fidelity to Him. The word which St. Paul used, to express the assistance which the Holy Spirit affords to us in our necessities, marks the precise office which we are to occupy in assisting all who stand in need of help from us: we should take hold on the opposite end of their load, and bear it together with them. And this we may all do in some measure, yea, and must do, if we would approve ourselves faithful to the trust reposed in us.]

That we may be stimulated to this duty, let me endeavour to impress upon your minds,

  II.      The consideration by which it is enforced—

In executing this office, we “fulfil the law of Christ”—

[The Lord Jesus Christ has enjoined it as our duty: “These things I command you, that ye love one another.” He has gone further; and proposed himself to us as the pattern to which, in our exercise of love, we should be conformed: “A new command I give unto you, that ye love one another: as I have loved you, that ye also love one another.” He has gone further still; and declared, that the love which we are here called to exercise is the distinctive badge of all his followers: “By this shall all men know that ye are my disciples, if ye have love one to another.” Nay more; he has told us that it is the test whereby he will try our fidelity to him in the day of judgment: to those who have administered to the necessities of others be will give a suitable reward; and to those who have neglected this great duty, a just and fearful doom.

Now, if he had only expressed it as a wish that we would perform such services for him, methinks it were abundantly sufficient to call forth all our exertions in his service. But when he issues it as his command, as his command which we must obey at the peril of our souls, who will venture to disobey it? Think but a moment what Christ has done for you: “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.” Has He, the God of heaven, left his throne of glory, that, through his own sufferings unto death he might exalt you to it: and will not you, a redeemed sinner, forego some small comforts, in order to administer to the necessities of your afflicted brethren; and especially when called to it by your Redeemer himself? — — —]

This law, then, I now call you to obey—

[Let the affluent bear the burthens of the poor — — — The healthy, of the sick — — — The enlightened, of the ignorant — — — The saved, of those who are perishing in their sins — — — And let those who are not able to engage actively in the duties of benevolence spread the cases of their afflicted brethren before God in prayer, and bring down from God the help which they themselves are unable to impart — — —]

MMLXXXVIII

AGAINST SELF-DECEIT

  Gal. 6:3–5.

If a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden.

SELF-KNOWLEDGE is at the root of all true religion. Without that, we shall have no right disposition, either towards God or man. Without that, we shall not be able to pity the fallen, or sympathize with the afflicted; but shall be alike unfeeling towards the failings and the necessities of our fellow-creatures. But, if we are duly conscious of our own weakness, we shall be ready to “restore in meekness any brother that has been overtaken with a fault:” and, if we know our own desert, we shall most willingly labour to “fulfil the law of Christ, in bearing the burthens of others,” as He has borne ours. To cultivate self-knowledge therefore is, in this view, extremely important: but more especially is it so in the prospect of that judgment which God himself will shortly pass on every child of man: for, whatever be our estimate of our own character, it is not by that, but by God’s own view of us, that our state shall be determined to all eternity. This is plainly declared in the words before us; in which we may see,

  I.      An evil complained of—

The entertaining too high an opinion of ourselves is a common evil; I should rather say, is an evil co-extensive with the human race, with those at least who have not been converted by the grace of God. If it be asked, Whence does this evil arise? I answer,

  1.      From judging ourselves by a defective standard—

[The generality take no higher standard than that which custom has established in the place where they live: and if they conduct themselves agreeably to that, they consider themselves as having fulfilled all that can reasonably be required of them. They never once suspect, that to “walk according to the course of this world is to walk according to the prince of the power of the air,” or that “the broad road is that which leadeth to destruction.” They have satisfied others; and therefore they have satisfied themselves.

But some take a far higher standard, even the law of God itself, (as far as they understand it,) and aim at obedience to the whole will of God. But they take only the letter of the law; and if they abstain from the actual commission of murder, adultery, and theft, they imagine that they have no reason to reproach themselves with any violation of the commandments which forbid those crimes. Hence, like the Young Man in the Gospel, they will recite the commandments, and say, “All these have I kept from my youth up: what lack I yet?” This was the source of Paul’s self-deception, in his unconverted state. He knew not the spirituality of the law; and therefore he imagined himself to be alive, whilst he was really dead, with respect to all spiritual obedience. He thought himself to be something, when he was nothing; and thereby deceived himself.]

  2.      From comparing ourselves with others—

[Some look at those who are of the same rank and age with themselves: and, if they fall not below them, they conclude that they are right. Others look at those rather who live without any particular regard to morals: and, from seeing a manifest superiority in themselves to these, they will with a self-complacent air say, in their hearts at least, if not with their lips, “I thank thee, O God, that I am not as other men are, or even as this Publican.” Others again will compare themselves with the religious world. They will select those who have in any respect dishonoured their holy profession, and hold them forth as a proper specimen of all. Or they will take the more defective part of a good character, and represent it as exhibiting a just picture of the man himself. In doing this too they will believe all they hear, without any examination or inquiry: they will make no allowances for any thing as arising out of peculiar circumstances: they overlook entirely all the humiliation and contrition which in a real saint follow the commission of a fault: they will go further still, and impute all this evil to wilful and deliberate hypocrisy: and then they will bless themselves that they are at least as good, if not better than those who make so much profession of godliness; yea, therefore better, because they make no such profession.

But to these we may apply what the Apostle said of the false teachers at Corinth; “They measuring themselves by themselves, and comparing themselves among themselves, are not wise.” For what have they to do with others? It is not by any comparative goodness that their character will be estimated. Whether they be better or worse than others, they are in God’s sight precisely what they are in themselves: and, whilst they form a judgment of themselves by the relative situation which they occupy in the scale of general goodness, they only deceive their own souls.]

  3.      From comparing our present with our former state—

[It may be, that at an early period of our lives we were gay and dissipated: and that since that time we have reformed, and become observant of many duties. Yet still we may be very far from a state that is pleasing and acceptable to God: we may even (and it is no uncommon case) be more odious in his eyes than before, by having become more inflated with pride and self-confidence, in proportion as we have reformed our external conduct. For what is this, but to exchange “fleshly for spiritual filthiness,” and to acquire the image of Satan in proportion as we have relinquished that of the beast? But, waving this circumstance, which may or may not exist, the question is, not what reformation we have experienced, but what yet remains to be reformed? It matters little that the outward conduct is changed, if the heart remains the same. If we are not “new creatures in Christ Jesus,” we have attained nothing to any good purpose: and, if we look with complacency on any change short of that, we fancy ourselves something when we are nothing, and fatally deceive ourselves.]

  4.      From judging under the influence of partiality and self-love—

[Self-love blinds us: it hides from us our faults; or puts such a specious gloss upon them, that they are scarcely discerned as faults. It magnifies our virtues too, and not unfrequently represents as virtues what in reality are grievous sins. If there be any point in our character that is more favourable, (as generosity, or benevolence, or any other good quality,) self-love represents that to us as constituting almost the whole of our character, and then fills us with self-complacency in the contemplation of it. Thus it was with the Pharisees of old, who “trusted in themselves that they were righteous,” whilst in the sight of God they were no better than “whited sepulehres.” And thus it will be with all of us, until God open our eyes to see things as they really are, and give us hearts to judge righteous judgment.]

But for this evil there is in our text,

  II.      A remedy prescribed—

God has given to us an unerring standard of right and wrong—

[In the Holy Scriptures, he has revealed to us his mind and will, and shewn us what is that state which becomes us, as creatures, and as sinners. As creatures, we ought to love him with all our heart and mind and soul and strength, and to love our neighbour as ourselves. As sinners, we ought to humble ourselves before him in dust and ashes; to lay hold on the covenant which he has made with us in the Son of his love; to seek for mercy solely through the atoning sacrifice of Christ; to live by faith on Christ, receiving out of his fulness as branches from the vine; and by the influences of his Spirit to bring forth fruit to his glory. And, to form a right estimate of our character, we must try ourselves by this standard: we must see how far we are observant of his law, and how far we are obedient to his Gospel.

But besides this written standard, we have a copy of all perfection set before us in the example of Christ. We see how ardent and uniform was his zeal for God, and how active and self-denying his love for man. We see him in all situations of difficulty; we behold all his tempers and dispositions tried to the uttermost by the perverseness and cruelty of men; and we see in every thing how to conduct ourselves towards God and man. In his example, we have a touchstone whereby to try our supposed virtues: and, whereinsoever we differ from him, or come short of him, (unless in those things which arose out of his mediatorial character,) we may assuredly conclude that we are wrong.

Further, though the word of God, and the example of Christ, are the only unerring standards of truth, we have yet further,—what is of great advantage to us,—the examples of men who were of like passions with ourselves. We see Patriarchs, Prophets, and Apostles, all walking, as it were, before our eyes; and we learn from them how we ought to walk and to please God. If we take the life of Abraham, of Daniel, of the Apostle Paul; if we contemplate their unshaken faith, and unreserved obedience; and then inquire how we have demeaned ourselves under any circumstances which have borne an affinity with theirs; we may certainly attain a pretty correct knowledge of our state and character before God.]

By this standard then we should try ourselves—

[It is of use to all persons, and under all circumstances. From the king on the throne to the beggar on the dunghill, all may find it suitable to their condition. To it therefore we should refer the whole of our conduct, and by it “every one should prove his own work.” Every particular work should be tried by it. Whatever the work be, we should examine what the written word required of us, and see how far our work fell short of the true standard. We should bring it to the test, and inquire into the principle from which it flowed, the manner in which it was executed, and the end for which it was performed; and then form our judgment, after a candid and impartial survey of its defects.

But it is not our actions only that should be so proved: we should examine also the entire state and habit of our minds: for it is this, and this only, that will determine our real character before God. And who that does this will think highly of his own attainments? Who that considers what is that love which is due to the Supreme God; what is that gratitude which the Lord Jesus Christ calls for at our hands; what is that affiance which we should place in him; and what is that zeal which we should put forth in his service; who, I say, will then vaunt himself as somebody, and swell with self-preference and self-conceit? The remedy once brought into daily and habitual use, will soon cure the evil complained of in our text.]

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