Eph. 3:20, 21.

What the Apostle thought of this remedy, appears from,

III. The prescription eulogized—

A more valuable prescription could not be given either,

1. As it respects our present happiness—

[To what purpose is it to be applauded by others, even though we were held forth as patterns of all that is great and excellent? It might please our vanity; but it would afford us no solid satisfaction, whilst we are afraid to bring our conduct to the only true test. What comfort would a merchant feel to hear that he was reputed rich, if his affairs were so embarrassed that he dared not examine his accounts, and knew not but that he was on the very verge of bankruptcy? So is the man, who, whilst he is extolled by his fellow-creatures, is averse to learn what is said of him by his God. On the contrary, the man who tries himself by the standard of God’s word, and finds that, amidst innumerable defects, he is on the whole upright before God, he “has his rejoicing in himself alone, and not in another.” He lives not on the testimony of his fellow-creatures: his comfort is independent either of their censure or applause. He rejoices in the testimony of his own conscience, as the Apostle Paul did. He “has the witness in himself:” and “the Spirit of God also witnesses with his Spirit,” that he is a “child of God.” O what an advantage is this, under every situation and circumstance of life! Are we in a state of prosperity? We shall make no account of our wealth or honour in comparison of the testimony of a good conscience. Are we in adversity? Our spirit will be buoyant in a sea of troubles; we shall know assuredly that all things are working together for our good, and that, “light and momentary in themselves, they are working for us a far more exceeding and eternal weight of glory.”]

2. As it respects our eternal welfare—

[Whatever others may think of us, or we may think of ourselves, it will not at all influence the judgment of our God: “for not he that commendeth himself will be approved, but he whom the Lord commendeth.” The works that are applauded of men, may be recorded in his book of remembrance as splendid sins: and the works that are condemned by men, may be put to our account as services greatly to be rewarded. The very same judgment which the written word pronounces now, our God will pronounce hereafter. Hence, in bringing ourselves continually to this standard, we know what will be approved in the last day, and what sentence to expect at the mouth of a righteous Judge. There will doubtless be many actions which will be erroneously judged by man, and the precise quality of which we ourselves also are at present unable to discover: but, whilst we are conscious of an unfeigned desire to please and honour God, we shall say with the Apostle, “It is a small matter to be judged of man’s judgment; yea, I judge not mine own self: but he that judgeth me is the Lord.” My own heart does not condemn me; and therefore I have confidence towards Godf.” Whilst practising this habit, we shall be attentive to every thing we do. We shall preserve a tenderness of conscience: we shall spy out readily any thing that has been amiss. We shall, from a sense of the imperfection of our very best deeds, wash them daily in the fountain of Christ’s blood, and never hope for the acceptance of them but through his atoning sacrifice, and his all-powerful intercession. Thus, whilst all, who refer their actions to any inferior standard, delude their own souls, and “treasure up wrath against the day of wrath,” the careful Christian attains a just knowledge of his own state, and accumulates “a weight of glory,” which “the Lord, the righteous Judge,” shall confer upon him in exact proportion to the services he has rendered to his God. Here we are called to bear the burthens of others; and frequently to groan under burthens that are unrighteously cast upon us: but in the day of judgment, both the one and the other of these will be removed from us, and we shall “bear that only which is properly our own:” “we shall reap precisely what we have sown: if we have sown to the flesh, we shall of the flesh reap corruption; and, if we have sown to the Spirit, we shall of the Spirit reap life everlasting.”]

ADDRESS—

1. Those who form too favourable an opinion of their state—

[Do not imagine that we wish unnecessarily to disturb your peace. We would to God that “your peace might flow down like a river!” All that we are anxious to do, is, to keep you from resting in undue security, and “saying, Peace, peace, when there is no peace.” When we entreat you to stop and try yourselves, and to prove your own work, what do we but consult your truest happiness both in time and in eternity? We desire to bring every one of you to a state of holy joy, even to “a joy which no man can take from you,” “a rejoicing in yourself alone, and not in another.” Let me then say to you, as the Apostle does, “Let not any man think of himself more highly than he ought to think, but think soberly:” and again, “Examine yourselves, whether ye be in the faith: prove your own selvesk.” It is in this way only that you can attain self-knowledge, or be delivered from self-deception. Think what you will of yourselves, “you are nothing,” nor ever can be any thing, but poor, weak, guilty creatures, indebted to the free grace of God alone for all your hope and all your salvation. Even St. Paul, whilst declaring that “he was not a whit behind the very chiefest Apostles,” confessed that “he was nothing.” Let the same mind be in you, and you will find the salvation of the Gospel sweetly suited to your souls.]

2. Those who form too unfavourable an opinion of their state—

[Some there are, who, when they see how far they have departed from God, are ready to imagine, that they have sinned beyond the reach of mercy, and that, with respect to them, Christ has died in vain. But no man is warranted to say, that his state is desperate; nor ought any man to come to such a conclusion after the strictest search. There is one distinction which ought never to be forgotten: it is this; that whatever grounds sin affords for humiliation, it affords none for despondency. If there were not a sufficiency in the blood of Christ to cleanse from the guilt of sin, we might well despair: or, if there were not a sufficiency in the grace of Christ to rescue from the power of sin, we might justly say, There is no hope: but, whilst we are assured that Christ “is able to save to the uttermost all who come unto God by him,” we need not fear, but that if we go to him, he will receive us; and if we trust in him, he will glorify himself in our salvation. Attempt not then to hide from your own eyes the extremity of your guilt; nor, when it is revealed to you, indulge any desponding fears: but flee unto Christ, and lay hold on him, and cleave to him, and determine, that, if you perish, you will perish at the foot of his cross, trusting in his blood, and pleading with him that promise, “Whosoever cometh unto me I will in no wise cast out.”]

3. Those who are enabled to form a just estimate of their state—

[These persons are a perfect mystery to all around them. The world sees them humbling themselves as the very chief of sinners, and yet exulting under a sense of God’s pardoning love: and how to reconcile this they know not. ‘If,’ say they, ‘you are so vile, how can you rejoice? and, if you have such cause for joy, how is it that you yet sigh, and mourn, and weep, as if you were the vilest of mankind?’ But it is this union of humility and confidence which characterizes the true Christian: and, the more eminent the Christian is, the more do both these graces flourish in his soul. Thus then, brethren, let it be with you: affix no limits to your self-abasement; for it is not possible for you ever to have too humiliating thoughts of yourselves: yet, on the other hand, let there be no limits to your confidence in Christ, as able, and willing to save the very chief of sinners. Yet, at the same time, do not imagine, that, because you are vile in yourselves, you are at liberty to indulge in sin; or because “in Christ you are complete,” you are not under any necessity of practising universal holiness: these would be fatal errors indeed: were any such licence given you, “Christ would be a minister of sin.” But this is far from being the case. It is true, that you are justified by faith alone: but by your works will you be judged: and the measure of your works will be the certain measure of your reward.]

MMLXXXIX

THE GROUND OF GOD’S FINAL DECISION

Gal. 6:7, 8.

Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

SIN and misery are often found to be nearly connected in this life; yet rewards and punishments are not always distributed according to man’s actions. The necessity therefore of a future state of retribution is obvious and undeniable. This was discoverable in a measure by the light of reason; but revelation establishes the certainty of such a state. The inspired writers often urge the consideration of it as a motive to virtue. St. Paul is stating to the Galatians the duty of providing liberally for their pastors. He is aware that some might offer pleas and excuses for their neglect of this duty. He knew that some might even pretend a prior and more sacred obligation. He therefore cautions them against self-deception, and reminds them that God will hereafter pass sentence on us according to the real quality of our actions.

I. It is in vain to hope for salvation while we live in a neglect of religious duties—

It is common for men to offer pleas and excuses for their disregard of religion:

1. That a life of religion is needless—

[They see the world in a state of wickedness. They cannot believe that so many can be in danger of perishing. They forget that the course of this world is just such as Satan would have it. They recollect not our Lord’s declaration respecting the broad and narrow way. They consider not that the care of the soul is the “one thing needful.”]

2. That a life of religion is impracticable—

[They hear what holiness of heart and life God requires of us. They feel how unable they are of themselves to fulfil their duty. They therefore conclude, that it is impossible to serve God aright. At least they think that a religious life cannot consist with social duties. But they forget that the grace of Christ is all-sufficient: nor are they aware that that grace will stimulate us to every duty, whether civil or religious, social or personal.]

Besides these, they substitute other things in the place of religion:

1. Their good intentions—

[They purpose to amend their lives at some future period. They expect to find some “more convenient season” for repentance. They hope that their good designs, though never executed, will be accepted.]

2. Their moral lives—

[They are guilty of no very enormous crimes. They perform many commendable actions. They hope that such a life, though they know nothing of contrition, of faith in Christ, of delight in God, &c. will procure them admission to heaven.]

3. Their profession of certain truths—

[Many receive the doctrines of Christianity as a system of truth. They trust to the mere profession of these doctrines without experiencing their transforming efficacy. Thus they substitute “the form of godliness for the power of it.”]

But no pleas or pretences can deceive God—

[To attempt to deceive God is, in fact, to “mock” him. It is to insult him, as though he were too ignorant to discern, too indifferent to regard, or too weak to punish, hypocrisy. But God cannot be deceived; nor will he be mocked.]

Let none then deceive themselves with vain expectations.

II. Our final state will be exactly answerable to our present conduct—

Under the metaphor of a sower the text affords a striking discrimination of character:

Some “sow to the flesh”—

[To sow to the flesh, is to seek in the first place our carnal ease and interests. This we may do notwithstanding we are free from gross sins. Every one comes under this description who “sets his affections on things below.”]

They whose life is so occupied will “reap corruption”—

[The present enjoyments they will have are both corruptible and defiling. The future recompence will be everlasting destruction. This is elsewhere affirmed in the plainest termsf.]

Others “sow to the Spirit”—

[The Holy Spirit invariably inclines men to the love of God, and of holiness. The new nature of the regenerate affects also spiritual objects and employments. To sow to the Spirit therefore is to seek and delight in spiritual things.]

They who do this will reap everlasting life—

[A life of devotedness to God can never issue in misery. God has promised that it shall terminate in glory.]

Thus, not our pleas and pretences, but our life and conduct, will determine our eternal state—

[Our harvest will accord with the seed we sow. These different ends are inseparable from the different means. The punishment, however, will be as wages earned; the reward as a gift bestowedi.]

INFER—

1. What extreme folly is it to live regardless of God and our own souls!

[No husbandman expects to reap wheat, when he has sown only tares. How absurd then to hope for heaven while we seek not after it! Let us be convinced of our folly, and learn wisdom even from the children of this world.]

2. How absurd would it be to be diverted from our duty by any difficulties we may meet with in the discharge of it!

[The husbandman does not regard inclemencies of weather, much less would he be deterred from his work by the advice or ridicule of the ignorant and supine. Shall we then be discouraged, whose seed-time is so precarious, and whose harvest is so important? Let all go forward, “sowing in tears that they may reap in joy.”]

MMXC

STEADFASTNESS IN DUTIES

Gal. 6:9.

Let us not be weary in well-doing: for in due season we shall reap, if we faint not.

THE way of duty is difficult, while that of sin is easy. After we have received grace, we are still prone to depart from God; but the prospect of an happy issue of our labours is a strong support. The Gospel encourages us to expect a certain and seasonable recompence.

We have here,

I. A word of caution—

Well-doing respects every part of a Christian’s duty. We may apprehend ourselves weary in it, when we are not really so. We are not necessarily so, because our affections are not so lively as they once were—

[Age and infirmity may occasion a stupor of the mind: a more enlarged view of our own depravity may cast us down. Love itself may grow in some respects, even while its ardour seems to abate.]

We are not necessarily so, because our corruptions appear to have increased—

[When we are first awakened, we know but little of our own hearts. As we proceed, the Lord discovers to us more of our hidden abominations. The discovery of them, as of objects in a dark place, argues only more light from heaven.]

We are not necessarily so, because we do not find enlargement in prayer—

[Excess of trouble may, for a time, distract and over-whelm the soul. Our Lord himself seems to have experienced somewhat of this. Our prayers, perhaps, are never more acceptable, than when they are offered in broken accents, in sighs, and groanse.]

But we have reason to apprehend that we are weary in well-doing,

1. When we do not make a progress in our religious course—

[We cannot stand still in religion: we must advance or decline. There are seasons when we grow rather in humility than in the more lively graces; but if we neither shoot our branches upward, nor our roots downward, it must be ill with us.]

2. When we are habitually formal in religious duties—

[The best of men find cause to lament an occasional deadness; but no true Christian can be satisfied in such a state. Habitual formality therefore proves, either that we have never been truly in earnest, or that we are in a state of miserable declensionh.]

3. When we do not carry religion into our worldly business—

[As long as we are in the world, we must perform the duties of our station; but if our souls be prospering, we shall maintain a sense of religion even when we are not actually engaged in the offices of it.]

4. When our consciences are not tender—

[It is essential to a Christian to hate evil: he strives to “avoid even the appearance of evil.” He will in no wise allow one sinful temper or inclinationl.]

We cannot be too much on our guard against such a state.

To confirm what has been spoken, let me add,

II. A word of encouragement—

If we persevere in our exertions, we shall reap the fruit of our labour—

[There will be a harvest to all who labour in God’s field. It may not come so soon as we would desire; but it shall come, as the earthly harvests, “in due season.” We must, however, wait God’s appointed time. If we faint, we shall lose all that we have before wrought: but if we continue patiently in well-doing, we shall succeed at last.]

Our prospects of the harvest may well ENCOURAGE us to persevere, since it will be,

1. Certain—

[The husbandman endures many toils for an uncertain harvest: his hopes may be blasted in a variety of ways. But God has pledged himself, that his faithful servants shall be rewarded: nor shall either men or devils prevent the accomplishment of his promisep.]

2. Glorious—

[What are all the harvests that ever were gathered since the creation of the world, in comparison of that which the Christian will reap? Shall we faint then with such a prospect in view?]

3. Everlasting—

[However abundant our harvests here may be, we must renew the same process, in order to supply our returning wants: but when once we have reaped the heavenly harvest, we shall “rest from our labours” for evermore. If then a year of toil be considered as compensated by a transient supply, shall not an eternity of happiness be thought worth our care, during the short period of human life? Do any, that are now in glory, regret the pains they bestowed to get there? Let us “be followers of them,” and we shall soon participate their bliss.]

MMXCI

THE CROSS OF CHRIST

Gal. 6:14.

God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

THE Christian, in whatever he does, is characterized by singleness of eye and simplicity of mind. All others, even when they appear most zealous for God, have sinister and selfish ends in view. This may be seen in the Judaizing teachers, whilst they were insisting on the observance of circumcision and the Jewish ritual. They wished to have it thought that they were actuated only by a conscientious sense of duty to Moses, and to God: but there were other secret motives by which they were impelled: they were themselves preachers of the Gospel; but knowing how obnoxious both to Jews and Gentiles the simple preaching of the cross was, whilst the blending of certain observances with it was palatable to every mind, they sought to avoid the persecution which they knew that a simple exhibition of Christ crucified would bring upon them. They had an eye also to their own glory: for they affected to be leaders of a party in the Church, and laboured to exalt themselves by augmenting the number of their followers. That they were not actuated by a real desire to approve themselves to God, was evident from hence, that they, notwithstanding all their endeavours to enforce the observance of the law on others, did not keep the law themselves. But all such corrupt practices St. Paul abhorred; and, whilst he disdained to seek his own glory, he was proof against the fear of man, and laboured only to advance the glory of his Divine Master, and the salvation of those to whom he ministered: “They,” says he, “who constrain you to be circumcised, desire to make a fair shew in the flesh:” “but God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world!”

In this commendation of the cross of Christ, we behold,

I. His views of its excellency—

By “the cross of Christ,” is here meant the doctrine of salvation through a crucified Redeemer. This he preached, and it was the great subject of all his ministrations. Though it was “to the Jews a stumbling-block, and to the Greeks foolishness,” yet he would “know nothing else,” and “glory in nothing else.” He gloried in it,

1. As displaying such wonders of love and mercy to the world at large—

[Here was a plan of salvation suited to, and sufficient for, the necessities of the whole world. All were involved in one common ruin: all needed an atonement to be offered for their sins: the whole universe could not present one capable of expiating their guilt; the highest archangel was as incompetent to it as was the blood of bulls and goats. But God, of his infinite mercy, had devised a way: he had entered into covenant with his only-begotten Son: he had agreed with him, that, if he would assume our nature, and “make his soul an offering for sin,” his sacrifice should be accepted in their behalf, and he should have from amongst the fallen race of Adam a seed, who should serve him, and enjoy him for ever. This stupendous plan has been executed: the Lord Jesus Christ has “been made in the likeness of men, and has become obedient unto death, even the death of the cross:” and, having “borne our sins in his own body on the tree,” and been exalted to the right hand of God as the Head and Forerunner of his people, he now offers salvation unto all freely, “without money and without price.” The persons sent out and commissioned by him to preach his Gospel, are empowered to declare, that “God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.” To every living man is this message sent, with a full assurance, that “they who believe in Christ shall never perish, but shall have eternal life.”

Now in this wonderful mystery St. Paul saw such honour reflected on all the Divine perfections, and such blessedness secured to man, that he could not but glory in it, and determine never to glory in any thing else.]

2. As making such ample provision for his own soul—

[St. Paul felt himself to be the very “chief of sinners,” and deserving of God’s heaviest indignation. But this Saviour had revealed himself to him, even in the midst of all his wickedness; and by a signal act of grace had not only pardoned his sins, but had appointed him to preach to others that salvation, of which he was so remarkable a monument. By the manifestation of Christ to his soul, he was assured of mercy and acceptance with God. From that moment he no more doubted of his own salvation, than he did of his existence: and the blessing which was thus imparted to him, he had been the means of imparting unto others, even to hundreds and thousands of the Gentile world. Could he then be insensible of the value of that which had filled his own soul with such peace and joy, and which, through his ministrations, had diffused such unspeakable blessings all around him? No: he could not but commend to others what had been so effectual for his own benefit, and glory in the cross as “all his salvation, and all his desire.”]

As an especial reason for glorying in the cross, he mentions,

II. His experience of its power—

The words “by whom,” should rather be translated, “by which;” for it is to the doctrine of the cross as received into his soul, and not to Christ’s personal agency upon his soul, that he traced the effects produced.

The world was in the Apostle’s eyes as an object that was crucified; himself also being as one crucified in respect of it—

[The image here used is very remarkable, and deserving of particular attention, “The world was crucified to him.” A person dying upon a cross, how dear so ever he may have been to us, is no longer an object of desire. As soon as he has surrendered up his life, if his body be given to us, we bury it out of our sight. We no longer look to him for any of those comforts which are derived from social intercourse: all relation to him, all dependence on him, all satisfaction in him, are dissolved: every tie that once bound us together is broken, and “we know him no more.” The Apostle further adds, that “he also was crucified to the world.” This does not mean, that the world despised him, and wished him buried out of its sight (that was indeed true; but it is not the truth that is here intimated): the expression imports, that, whilst the world was as a crucified object in his eyes, he beheld every thing in it as a man would do who was himself dying on a cross. He may have loved the world in ever so high a degree; but he now loves it no more. He may have sought its pleasures, its riches, and its honours, with the most insatiable ardour; but he has now no desire after any thing that is in it. He feels himself dying; and he has now no wish but to improve his few remaining moments, for his own benefit, and the benefit of those around him. Take the penitent thief as an example. If crowns and kingdoms could have been given him for the few remaining hours that he had to live, they would have been of no value whatever in his eyes.

Now thus the Apostle looked upon the world and every thing in it. There was nothing in it that he desired: “the lust of the flesh, the lust of the eye, and the pride of life,” were all lighter than vanity, in his estimation: he had now no longer any taste for them: he felt that, whether his life was of longer or shorter continuance, he had nothing to do, but to honour God, and benefit his fellow-creatures, as far as he should have opportunity, and seek the salvation of his own soul. All that the world could either give or take away, was “counted by him as dung, that he might win Christ, and be found in him.”]

And whence was it that he attained such extraordinary deadness to the world?

[This holy feeling was wrought in him altogether by the cross of Christ; which brought such glories to his view, as eclipsed all sublunary good; and filled his soul with such joys as rendered all earthly satisfactions worthless and distasteful as the husks of swine. This it was which raised him above those vain hopes with which the Judaizing teachers were animated, and above those unworthy fears with which their fidelity to God was assailed. A sense of “love to his Redeemer constrained him;” and, when menaced with all that the world could inflict, he could say, “None of these things move me, neither count I my life dear unto me, so that I may but finish my course with joy, and fulfil the ministry committed to me.” Nor was this a vain boast: his whole life testified, that it was his actual experience; and that the doctrine which formed the only basis of his hopes, had a transforming effect, such as no other principles under heaven could produce.]

But we must not suppose this state of mind to be peculiar to the Apostle: it is produced invariably by the cross of Christ, wherever it is surveyed and gloried in as it ought to be. We may see therefore from hence,

1. How sublime are the Christian’s views!

[The cross of Christ is that, and that alone, in which every Christian under heaven will glory. The very words of our text afford the best comment on that description which the Apostle gives of the cross of Christ, when he calls it, “The wisdom of God, and the power of God.” So unfathomable are the counsels of Divine Wisdom contained in it, that all the angels of heaven are searching into it, with a thirst that is insatiable: and such is its efficacy, that nothing can withstand its influence. By this then, you, my brethren, may judge whether you be Christians in deed and in truth, or whether ye be such in name only, A nominal Christian is contented with approving of the way of salvation by a crucified Redeemer: the true Christian loves it, delights in it, glories in it, and shudders at the thought of glorying in any thing else. Say, brethren, are such your views, and such your feelings? Do you see how base and unworthy it would be to glory in any thing else? Does your spirit rise with indignation at the thought of so requiting your adorable Redeemer? Be assured, it will be thus with you, if your hearts are truly enlightened, and if you have “learned of the Father as the truth is in Jesus.”]

2. How heavenly his life!

[He is in the world; but “he is not of it: he has overcome the world; and this is the victory by which he has overcome it, even his faith.” “His treasure is in heaven;” and “his conversation is there also.” Behold him, and you will see “a man of God;” a man “born from above;” a man “filled with the Holy Ghost;” a man “walking as Christ himself walked.” In Christ you see the figure which is used in our text completely illustrated. “He had not even where to lay his head;” yet, “when the people would have taken him, to make him a king, he withdrew, and hid himself from them.” In the primitive Christians, too, you see the same spirit: for “they were not of the world, even as Christ was not of the world.” Aspire ye then, beloved, after this high and holy attainment. Walk ye in a holy indifference to the world: shew yourselves superior to all the things of time and sense. “Set your affections on things above, and not on things on the earth.” Let all your joys flow from the contemplation of his cross. Thus shall you “dwell in God, and God in you:” you shall be “one with God, and God with you:” and the very instant that the ties between the world and you shall be finally dissolved by death, you shall soar as on eagles’ wings, to take possession of the crowns and kingdoms that await you in a better world.]

EPHESIANS

MMXCII

THANKS TO GOD FOR HIS SOVEREIGN GRACE AND MERCY

Eph. 1:3–12.

Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; wherein he hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: that we should be to the praise of his glory, who first trusted in Christ.

IN our progress through the Holy Scriptures, we are necessitated to investigate, in its turn, every doctrine of our holy religion. There are indeed some doctrines which appear to be almost wholly proscribed: but we do not conceive ourselves at liberty to pass over any part of the sacred records as improper for discussion, provided we enter into it with the humility and modesty that become us. It is undeniable that the Apostles mention occasionally, and without the smallest appearance of hesitation, the doctrines of predestination and election: and therefore we are bound to explore the meaning of the inspired writers in reference to these passages, as well as to any others. We are aware that great difficulties attend the explanation of these doctrines; (though certainly not greater than attend the denial of them:) and we are aware also, that they are open to abuse: but there is no doctrine which has not its difficulties; nor any which has not been abused: and, that we may not be supposed to entertain an undue partiality for these obnoxious tenets, or to wish to establish them on inadequate grounds, we have selected a large portion of Scripture which cannot easily be perverted; and which is indeed so plain, that it speaks for itself. We shall be careful also to bring them forward precisely in the way in which they are declared by the Apostles themselves, that is, not in a speculative and controversial way, but in a practical manner, as incentives to holy gratitude and obedience.

St. Paul, under a deep sense of the mercies vouchsafed to himself and to the whole Church at Ephesus, breaks forth into the devoutest acknowledgments to that God from whom they had flowed, and to whom all possible thanks and praise were due.

In considering his words, we shall shew,

I. What are those blessings which we have received from our God—

“He hath blessed us with all spiritual blessings”—

[The Ephesian Church, though chiefly composed of Gentiles,) consisted in part of Jews also. And, though it is possible there might be some hypocrites there, as well as in other Churches, St. Paul does not stop to make distinctions of that kind, but speaks of them all in the judgment of charity, as real Christians, and partakers of all the blessings which by their profession they were supposed to possess. As believers, they had been blessed with “spiritual blessings in heavenly things,” widely different from those which were possessed by any “natural man,” and from those which the earthly and carnal Jews expected their Messiah to bestow. Of these, some of the principal are here enumerated.

God has adopted us into his family—dealt with us as children—and given to us the inheritance of children.

Once the believer was “afar off” from God, being an “alien from the commonwealth of Israel, a stranger from the covenants of promise, having no hope, and without God in the world:” but by an act of rich mercy and grace he has been adopted by God, and made to stand in the relation to him of a child to a father. Though he neither has any thing, nor ever can have any thing, that can recommend him to God, yet “is he accepted” to the Divine favour, having all Ins past iniquities “forgiven,” and his soul washed from all its stains, in “the Redeemer’s blood.” Being thus brought into the nearest relation to God, he is treated, “not as a servant, who knows not what his lord doeth; but as a son,” who may fitly be made acquainted with all his Father’s will. To him is that stupendous mystery made known, that, in the time appointed of the Father, the whole intelligent creation of men and angels, who were once of one family, but were separated by the fall of man, shall be brought once more under the same Head, the Lord Jesus Christ, who at first created them, and to whom originally they paid all due allegiance. As to men, there should be no difference between them in this respect: the common Father of all would equally receive all, whether Jews or Gentiles, and incorporate them all into one body, who should equally and without any distinction be partakers of his grace, and heirs of his glory. For all of them without exception, provided only they believe in him, he has provided an inheritance, to which, on the instant that they believe in him, they become entitled, and which, after the period fixed for their abode on earth, they shall possess to all eternity.]

These spiritual blessings are given to us “in Christ”—

[All of them without exception are the purchase of his blood, the fruit of his intercession, and the gifts of his grace. They are all treasured up in him; and when He is given to us, they are made over to us, as the ore in the mine. They were all given to Him, in the first instance, as our head and representative, and can be possessed by us only as we are found in him. Are we chosen? it is “in him.” Are we predestinated to the adoption of children? it is “in him.”) Are we accepted? it is “in him.” Are we forgiven? it is “in him.” Are we brought into one body? it is “in him.” Have we obtained an inheritance? it is “in him.” Are we “sealed with the Holy Spirit of promise, as the earnest of that inheritance?” it is “in him.” Are we blessed with all spiritual blessings? it is “in him,” and in him alone. O that we were more sensible of our obligations to Christ in reference to these things! Is it not surprising, that any one can read the passage before us, and overlook Christ, who throughout the whole of it is represented as the “All in all?” Let this be borne in mind: that, whilst all is traced to the Father as the original source, all must be referred to Christ as the procuring cause, and be received from Christ as the fountain-head: and it is only by receiving Christ himself that we can ever partake of any one of his benefits.]

Having noticed the benefits given to us in Christ, we proceed to shew,

II. In what way he has communicated them to us—

On this depends, in a great measure, the debt of gratitude we owe him. If in the bestowment of them he has been forestalled by earnest solicitations on our part, and been prevailed upon only by the great and meritorious services which we have rendered to him, then, though we have reason to bless him, we have also reason to bless ourselves, and may justly claim for ourselves some part of the honour of our own salvation. But he has communicated these blessings to us,

1. In a way of sovereignty—

[He is a Sovereign; and it is only of his own will and pleasure that he has formed any creature whatsoever. We feel his sovereignty in this respect. Let any man ask himself, ‘Why was I created at all? Why formed a man, and not a beast? Why was I born of Christian, and not of heathen, parents? Why under the meridian splendour of Gospel light, and not in the darker ages of the Church? Why was I preserved in life, whilst millions have closed their eyes upon this world as soon as they were brought into it? Why was I endued with intelligence, whilst so many are in a state of idiotcy, and devoid of reason?’ To all such questions there is but one answer; “Even so, Father, for so it seemed good in thy sight.” And this is the true answer that must be given to all inquiries respecting the spiritual blessings which he has bestowed upon us: they are all the fruit of his free and sovereign grace: “He has chosen us from before the foundation of the world,” and “predestinated us to the enjoyment of them.” He has done this purely “of his own will and pleasure:” and in doing it, he has consulted nothing but his own glory: it has been “according to the good pleasure of his will, to the praise of the glory of his grace.” Yet, whilst his predestination of us is the result of “his good pleasure which he has purposed in himself,” and can be referred to nothing but “his own purpose and grace,” we are not to imagine that he is actuated by a mere arbitrary volition; for it is a volition founded in “counsel,” though the reasons by which he is actuated are unknown to us. Were this doctrine dependent only on a single expression, we should speak of it with the more diffidence: but, in the passage before us, it is as the warp, which pervades the whole piece: it cannot, like the woof, be separated, and made to give way to some more palatable sentiment: it is impossible for any man to read the passage with an unprejudiced mind, and not to acknowledge, that this is its obvious import; and that nothing but the most determined efforts of ingenious and laboured criticism can extract from it any other meaning.]

2. In a way of holiness—

[One ground on which many object to the doctrines of election and predestination is, that these doctrines are hostile to the interests of morality. But for such an objection there is no real foundation. On the contrary, they are the greatest security of a life of holiness, seeing that they have insured to us the attainment of holiness as a preparation for the ultimate possession of glory. God, we are told, has “chosen us:” but to what has he chosen us? to salvation independent of holiness? No; but to salvation in the way of holiness: He has chosen us, “that we should be holy, and without blame before him in love.” Here it deserves particular attention, that God has not chosen us because we were holy, or because he foresaw we should become holy, but in order that we might be holy: he has chosen us to holiness as the means, as well as to glory as the end. He has ordained both the means and the end; and the end solely by the means. Hence, wherever election and predestination are spoken of, they are spoken of in this view, as having respect to holiness, and as assuring to us the attainment of holiness: God has chosen us “through sanctification of the Spirit, as well as through the belief of the truth,” and has “predestinated us to be conformed to the image of his Sonf.”

Let this be duly considered, and it will remove the greatest obstruction in our minds to the reception of these deep mysterious truths. When once we see, that they secure infallibly the attainment of holiness in the way to glory, and that no man is entitled to think himself one of God’s elect, any farther than the holiness of his life bears testimony to him, we shall soon renounce our prejudices, and willingly concede to sovereign grace the whole glory of our salvation.]

3. In a way of wisdom and prudence—

[Truly this great salvation is the most stupendous effort both of wisdom and prudence; of wisdom, in its contrivance, and of prudence, in its administration. How wonderfully does it mark Grod’s indignation against sin, even at the moment that it extends mercy to the sinner; since it shews the sinner, and constrains him to acknowledge, that, if the wrath due to him had not been borne by his Surety, he never could have been saved at all. It shews him farther, that in this way of salvation through the sacrifice of the Son of God, all the Divine perfections are glorified; insomuch that, whilst the claims of justice and mercy appear to oppose each other, they so harmonize together, that justice is exercised in a way of mercy, and mercy in a way of justice. Further, in this way of salvation the soul of the believer is so penetrated with wonder and with love, that he cannot but yield himself up unreservedly to God, and count a thousand lives too little to consecrate to his service, or to sacrifice for his glory. Nor is there less of prudence in the administration of it, than there is of wisdom in its contrivance: for, notwithstanding it is dispensed in a sovereign way altogether according to God’s good pleasure, he never interferes with the liberty of the human will, nor ever draws any one but by “the cords of a man.” It is by presenting truth to the mind, and motives to the heart, that he overcomes men, and “makes them willing in the day of his power.” Infinitely various are the ways in which he dispenses his blessings: and even at this time his people are able to see most unsearchable wisdom in the way in which he has dealt with them, so as to make them see in the clearest light the extent of their obligations to him, and to furnish them with songs of praise, which each is ready to think he shall sing the loudest of any in the kingdom of heaven. Moreover, so infallible are the means he uses, that he never failed in any one instance to accomplish in any soul the purposes of his grace, or to carry on and perfect the work he had begun. Well then may it he said, in reference to “the riches of his grace” which he has dispensed to us, that “he hath abounded towards us in all wisdom and prudence.”]

ADDRESS—

1. Those who are not able to receive these mysterious truths—

[We are far from thinking that the doctrines of election and predestination are of primary and fundamental importance. We well know that many eminently pious persons have not been able to receive them: and we have no doubt but that a person may serve God most acceptably, though he should not have an insight into these mysterious truths. We only ask, that you will be content to wave them for the present, and not set yourselves against them, as too many are apt to do. If you have not a preparation of mind for the reception of them, you will only perplex yourselves by dwelling upon them, and give advantage to Satan to distress your minds. Be content to receive for the present the fundamental doctrines of repentance towards God, and faith in our Lord Jesus Christ; and seek to experience them in their full extent. Contemplate the blessings with which God the Father hath blessed you through the mediation of his Son; and ever bear in mind, that you are indebted for them all to the Father, as the original source of all; to the Son, as procuring them for you by the virtue of his death; and to the Holy Spirit, as the great agent by whom they are communicated to your souls. Enjoy them in this view, and bless God for them in this view, and “what else you know not now, you shall know hereafter.”]

2. Those who have embraced them, and found delight in them—

[Enjoy them for yourselves; but do not unnecessarily obtrude them upon others. Give milk to babes, and strong meat to those only who are of age to digest it. Be careful too that you do not in any respect abuse them, as the habit of too many is. The decrees of God do not supersede the necessity of fear and watchfulness on your part. The hour that you begin to relax your diligence, from an idea that God will carry on his work in you at all events, you provoke God to abandon you to yourselves, and to give you up to the delusions of your own hearts. It is by your lives only that you can know your election of God: and if you are not making advancement in holiness, you have no reason whatever to hope that you shall ever attain to glory; seeing it is by the means only that you can ever attain the end. If you would make a legitimate improvement of these doctrines, use them as means of exciting the deeper gratitude to God. Trace up to God’s electing love and predestinating grace every blessing you either enjoy or hope for: and get your hearts more in unison with that of the Apostle, when he burst forth into that song of praise, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in Christ!” Then shall you find that these truths, which are a stumbling-block to many, shall to you be as marrow and fatness to your souls.]

MMXCIII

THE WISDOM OF GOD IN REDEMPTION

Eph. 1:7, 8.

In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; wherein he hath abounded toward us in all wisdom and prudence.

IN no part of the inspired volume are the wonders of redemption more fully opened, than in the passage before us. The pardon of sin, adoption into God’s family, and a participation of eternal glory, are all distinctly specified as blessings which under the Gospel we enjoy: and all are traced to Christ as the procuring cause, and to the Father as the prime source, from the riches of whose grace they flow, and to the praise of whose glory they are all ordained — — — But as the subject would be endless if we entered into it in this general view, we shall limit our observations to the words which we have just read, and notice from them,

I. The substance of the Gospel—

“In Christ we have redemption through his blood, the forgiveness of sins.” Here notice,

1. What is implied in this declaration—

[It is here supposed that we are in a state of bondage to sin and Satan, and under guilt and condemnation on account of sin. And this but too justly describes the condition of every child of man. We are in a state of bondage to sin and Satan — — — And we are under guilt and condemnation on account of sin — — — We cannot more truly mark the state of man, than by comparing it with that of the fallen angels. They fell; and for their sins were cast out of heaven, and consigned over to merited punishment in hell, where they are “reserved in chains of darkness unto the judgment of the great day. “The difference between them and us is this: they are actually suffering the punishment of their sins; we are respited for a season: they are irremediably doomed to perdition; for us a remedy is provided, so that we may yet have redemption and forgiveness, if we seek it in God’s appointed way.

Labour, I pray you, to realize this idea in your minds: for it is only by apprehending justly your condition without the Gospel, that you can be prepared for a participation of its blessings.]

2. What is expressed—

[“Redemption” is provided for us, and “forgiveness” is offered to us, through our Lord Jesus Christ, and “through the blood” of his cross. The Lord Jesus Christ has, by his own obedience unto death, “obtained eternal redemption for us,” having suffered in his own person all that was due to our sins, and having so fulfilled the law in our stead, as to bring in an everlasting righteousness, whereby we may be justified. In Him are these blessings treasured up for us, and “out of his fulness may be received by us.” By believing in him, we become interested in all that he has done and suffered for us, and attain the actual possession of the blessings he has purchased for us — — —

This is, in few words, the sum and substance of the Gospel; as St. John has plainly told us; “This is the record, (the Gospel record,) that God hath given to us eternal life; and this life is in his Son: he that hath the Son, hath life; and he that hath not the Son of God, hath not life.”]

The point to which we would more particularly turn your attention, is,

II. The character of the Gospel—

It is a dispensation,

1. “Rich in grace”—

[All “the glorious riches of God’s grace” are here displayed. Consider the means by which this redemption is procured; even by the incarnation and death of God’s only-begotten Son — — — Consider the persons for whom it is provided: not for angels, (they are left to reap for ever the bitter consequences of their sin;) but for men, who were an order of beings far inferior to them — — — Consider how it is that any become interested in this redemption: it is in consequence of their having been from all eternity elected and predestinated to it by the sovereign and unmerited grace of God — — — From first to last it is all of grace; and designed of God to exhibit to the whole universe, through all ages, “the exceeding riches of his grace.” Let any one compare the state of the fallen angels in the lake of fire, and of the redeemed saints that are around the throne of God, and view the wonders of grace which have been wrought in favour of the redeemed; and then he will be able in some measure to comprehend the character of the Gospel, as a dispensation of grace.]

2. “Abundant in wisdom and prudence”—

[In order to render the salvation of man consistent with the perfections of the Deity, justice must be satisfied, and truth be kept inviolate, by the punishment of sin. But if sin be punished, how could the sinner be saved? This was a problem which not all the angels in heaven could solve. But God, by sending his own Son to be our substitute and surety, has removed the difficulty. Sin has been punished to the full in him: and the law, both in its penalties and requirements, has been fulfilled in him: so that mercy may flow down to us in perfect consistency both with law and justice; and “God may be just, and yet the justifier” of sinful man — — — Indeed the law is the more magnified, in having executed its sentence against a person of such infinite dignity; and mercy is the more exalted, in being exercised at such a cost as the blood of God’s co-equal, co-eternal Son — — — Here is indeed “the wisdom of God in a mystery:” and well may Christ be called in this view, “The wisdom of God, and the power of God.”]

APPLICATION—

1. Seek to appreciate this blessed Gospel—

[We are grievously negligent in relation to this matter. Men will labour with indefatigable industry to comprehend the laws of nature; but are shamefully remiss in exploring the mysteries of grace, which are revealed to us in the Gospel — — — Let your minds be intent on this subject, which can never be adequately comprehended, either by men or angels — — —]

2. Labour to adorn it—

[Let the character of the Gospel be exemplified in you. Is it full of grace? Be ye full of praise and thanksgiving; ever cleaving to him by whom your redemption has been wrought, and adoring him by whom the Saviour himself was sent into the world — — — And is it full of wisdom? Do ye shew how harmoniously every grace may be exercised by you; and how perfectly all the attributes of the Deity, as far as they can be communicated to so frail a creature, may be transferred to, and illustrated by, his redeemed people — — —]

MMXCIV

THE SEALING OF THE SPIRIT

Eph. 1:13, 14.

In whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory.

THE blessings which we receive through Christ are innumerable. Many are mentioned in the preceding part of this chapter. One of the last and greatest blessings which we receive in this life, is the sealing of the Holy Spirit. This was vouchsafed to many of the saints at Ephesus.

We shall shew,

I. What the sealing of the Spirit is—

The metaphor of sealing conveys no inadequate idea of the Spirit’s operations—

[A seal stamps its own image on the wax that is impressed by it; and marks the thing sealed to be the property of him that sealed it: and the Holy Spirit forms all the lineaments of the Divine image on the soul that is sealed by him; and shews that it belongs to God.]

But the text itself affords us the best explanation of this term—

[The future inheritance of the saints consists in a perfect conformity to God’s image, and a perfect enjoyment of his love. The sealing of the Spirit is an “earnest of that inheritance,” or, in other words, a part of that inheritance already vouchsafed to the soul, and a pledge that the remainder shall in due time be given to it. This gift of the Spirit is to be continued to the church till the final consummation of all things. The experience of individuals may vary with respect to it; but there shall always be some in the Church who possess and enjoy it.]

We are also informed respecting,

II. The manner in which it is effected—

The agent is none other than the Holy Ghost—

[It is not in man’s power to sanctify his own soul: nor can any one assure himself that he is the Lord’s. To impart these blessings is the prerogative of God alone.]

The subjects of this work are true believers—

[An unbeliever cannot possibly be sealed; because the Holy Spirit would never mark those as God’s property, who do not really belong to him: nor are persons usually sealed on their first believing in Christ. This higher state of sanctification and assurance is reserved for those, who, “after having believed,” have maintained a close walk with God. They must first be “in Christ,” and then for Christ’s sake this benefit shall be vouchsafed unto them.]

The means by which it is effected, are the promises—

[We do not presume to limit the Spirit’s operations; but his usual method of sealing is by applying the “promises” to the soul. Of themselves, the promises can accomplish nothing; but, through his divine power, they have a comforting and transforming efficacyd.]

The Apostle further specifies,

III. Its proper tendency and operation—

The sealing of the Spirit will never elate a man with pride—

[It may seem indeed that such distinguishing mercies would puff us up; but their invariable effect is to humble those who receive them. All the saints of old abased themselves in proportion as they were favoured of God. Nor can there be any stronger evidence that a work is not of God, than its producing a contrary effect upon us.]

It is intended solely to honour and glorify God—

Every work of grace should lead the mind to God as the author of it; and the more exalted the mercy, the more powerful should this effect be. Now this, above all, administers to us the greatest cause of thankfulness, and will certainly incline us to love and serve him from whom it has been derived.]

ADDRESS—

1. To those who are ignorant of this sublime subject—

[To many, alas! the sealing of the Spirit is mere foolishness; but those who account it so, “speak evil of things that they understand not.” Let us seek to experience it ourselves, instead of censuring those who do.]

2. To those who desire to be sealed—

[God is willing to bestow this blessing on all who seek it. If we possess it not, we should inquire what there is in us which has occasioned God to withhold it from us. We should beg of God to take away from us that hardness of heart which incapacitates us for it, and should live more on the promises, that by them it may be imparted to our souls.]

3. To those who are sealed—

[What a mercy is it, that you, who might long since have been sealed for condemnation, have, according to the good pleasure of God, been sealed for heaven! He thankful to God for this unspeakable gift: be careful too that you grieve not him by whom you have been sealed; but improve the promises yet further for your progressive advancement in true holinessg.]

MMXCV

THE SPIRIT’S INFLUENCES AS A SPIRIT OF WISDOM

Eph. 1:15–20.

Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, way give unto you the Spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead.

WE are told by our blessed Lord, that however great the pains of parturition may be, a woman remembereth no more her anguish, for joy that a child is born into the world. Yet if the mother, watching the child from month to month, should see no growth in his bodily stature, nor any improvement in his intellectual Faculties, her joy would soon be turned into grief, and she would account the death of the child a greater blessing than its birth. Somewhat similar to these are the feelings of a minister towards those who have been born to God through his ministrations. Like “the angels in heaven, he rejoices over every sinner that is brought to repentance:” but if his subsequent care and labour be attended with no benefit to his converts, he will feel much pain and sorrow on their account: he will “travail, as it were, in birth a second time, till he see Christ completely formed in them.” To see them walking in the truth, is the one object of his desire, and the summit of his joy: and it is only when they stand fast in the faith, that he has a real enjoyment of his life. How full of complaints was the Apostle Paul, when the people to whom he had ministered did not make their profiting to appear. On the contrary, he quite exulted when he heard of their growth in faith and loved. But in nothing did he shew his anxiety for their welfare more, than in his unwearied intercessions in their behalf.

The prayer which he offered for the Church at Ephesus, evinces clearly,

I. That the Spirit, as a Spirit of wisdom and revelation, may be obtained by all—

What was sought on behalf of all the Christians at Ephesus, may certainly be expected by Christians in every age and place—

1. We need the Spirit as much as they did in the Apostles’ days—

[If we are unconverted, our eyes are blind, our souls are deadf, yea we are incapable of receiving or knowing the things of the Spirit, because we have not that spiritual discernment, whereby alone they can be discerned — — — If we are converted, still we are in need of fresh supplies of the Spirit, as much as the Ephesian converts were. It is “by the Spirit only that we can know the things which have been freely given to us of God.” The Apostles not only had been converted, but had enjoyed the public and private instructions of their Divine Master for nearly four years: yet after his resurrection he “opened their understandings to understand the Scriptures,” and on the day of Pentecost gave them his Spirit in a more abundant measure, “to guide them into all truthk.” It is by repeated communications of the same Spirit that we also are to obtain a deeper insight into the things of God. We find oftentimes, even after we have been enlightened, that the written word is only to us as “a dead letter;” and that unless the Spirit shine upon it, we learn no more from it than from a dial when the sun is hid behind a cloud.

If then we need the Spirit as much as they did of old, we may expect it as well as they.]

2. The promises relating to the communications of the Spirit, are made to us, as much as to any persons whatever—

[Those of the Old Testament extend to the Church in every age. Shall we confine to the apostolic age such declarations as those; “Turn you at my reproof, and I will pour out my Spirit upon you:” “All thy children shall be taught of the Lordm:” “This shall be the covenant that I will make with the house of Israel; I will put my law in their inward parts, and write it in their hearts; and they shall teach no more every man his neighbour, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them:” “I will put my Spirit within you, and cause you to walk in my statuteso?” To deny our interest in such passages as these, were to rob us of half the Scriptures.

And what shall we say to the promises of the New Testament? Shall we limit those also to the Apostles’ days? Hear what our Lord says; “If ye, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit unto them that ask him?” “If any man thirst, let him come unto me and drink; and out of his belly shall flow rivers of living water: This spake he of the Spirit, which they that believe on him should receive.” “I will send you another Comforter, who shall abide with you for ever.” Hear what his Apostles also say: “Believe on Christ for the remission of your sins; and ye shall receive the gift of the Holy Ghost: for the promise is to you, and to your children, and to as many as are afar off, even as many as the Lord our God shall call.” “If any man have not the Spirit of Christ, he is none of hist.”

Language has neither force nor certainty, if such declarations as these be not to be applied to us.]

3. In the Liturgy of our Church we pray continually for the communications of the Spirit to our souls—

[If we do not intend to mock God in our supplications, we must not only acknowledge our need of the Spirit’s influence, but we must really feel it every time that we join in our public services — — —]

But, to prevent misapprehension, we shall proceed to state distinctly,

II. What discoveries the Spirit will make to our souls—

This is certain, that no new revelation is to be expected by us: the canon of Scripture is closed: and if any man pretend to new revelations, let him con-firm his pretensions, by clear and undoubted miracles; or else let him be rejected as an enthusiast and deceiver. The Spirit now enlightens men only by shining upon the written word, and opening their understandings to understand it. But in this way he will make wonderful discoveries to the soul. He will give us just views,

1. Of God himself—

[Somewhat of God may be known from books, without any supernatural aid: but the knowledge gained in that way will be merely theoretical; it will have no suitable influence upon the heart and life. But the very same truths, when applied by the Spirit to the soul, make a deep impression on the mind; they fill it with wonder and with love; and constrain the enraptured soul to exclaim, “I have heard of thee by the hearing of the ear; but now mine eye seeth thee!” How precious does Christ appear at such seasons! how “unsearchable the length and breadth and depth and height of his incomprehensible lovey!” These are the manifestations of himself which our blessed Lord promised to his Church; and without which we cannot know aright either him or his Fathera.

Let us pray then for “the Spirit of wisdom and revelation, in, and for, the knowledge of him.”]

2. Of the hope to which he has called us—

[How low are our apprehensions of the Christian’s portion, when no particular revelation of it is made to the soul! We can speak of pardon and acceptance, of grace and glory; but we speak of them with no more feeling than if they were mere fictions. But O what a “gloriously rich inheritance” does ours appear, when our eyes are opened by the Spirit to behold it! One Pisgah-view of the promised land, how does it transport the soul to heaven, and make us long to be dissolved, that we may be with Christ! As for the inheritances of princes, they then appear as worthless as the toys that amuse a child. The realities of the eternal world surpass all sublunary things, as the splendour of the sun exceeds the glimmering of a taper. “These things, which no carnal eye hath seen, nor ear heard, nor heart conceived, these things, I say, God now reveals to us by his Spirit;” yea, he gives us an earnest of them in our heartsc.]

3. Of the work he has wrought in us—

[We are apt to undervalue the work that is already wrought in us, because so much remains to be done. But when God shines upon his own work, we entertain very different thoughts respecting it. It is no light matter then in our eyes to have been quickened from the dead, and “created anew in Christ Jesus.” It seems no less a work than that which was “wrought for Christ, when God raised him from the dead,” and “set him at his own right hand, above all the principalities and powers,” whether of heaven or hell. We were dead and buried; and Satan set, as it were, the stone, the seal, the watch, to keep us securely under the power of the grave. But our God came “by the mighty working of his power.” and made us triumphant over all the powers of darkness, and still “always causeth us to triumph in Christ.” Truly the believer, when he views these things, is a wonder to himself: he is a burning bush, a captive ruling over his oppressorse, a worm threshing the mountains.]

ADDRESS—

1. Let us seek to attain the Christian’s character—

[The Ephesians were already Christians: they possessed the two distinctive marks of the Christian character, “faith in the Lord Jesus Christ, and love unto all the saints.” These marks we must possess. It is in vain to hope for the higher manifestations of the Spirit, till we have received those communications which are of prime and indispensable necessity. Till these evidences of true religion appear, neither can ministers have any joy over you, nor you any scriptural hope for yourselves. Come then to Christ as perishing sinners, and cast in your lot with his people, that you may have your portion with them in a better world.]

2. Let us seek to enjoy the Christian’s privileges—

[We would not that any of you should live below your privileges. “The God of our Lord Jesus Christ, the Father of glory,” is willing to bestow on you the richest gifts, and to exalt you to the sublimest happiness. He is ready to make all his glory pass before your eyes, and to proclaim in your hearing all his goodness. Though he will not catch you up to Paradise, as he did the Apostle Paul, or make the heavens open to you, as he did to the dying Stephen, yet will he shine into your hearts, to give you light and knowledge, of which you have at present scarcely any conception. Seek then these sublime attainments, which will at once enhance your present happiness, and increase your meetness for your heavenly inheritance.]

MMXCVI

CHRIST THE HEAD OF THE CHURCH

Eph. 1:20–23.

He raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be the head over all things to the Church, which is his body, the fulness of him that filleth all in all.

LITTLE do men imagine what power is necessary to effect the salvation of their souls. They are ready to suppose that they can repent, and turn to God, of themselves, by the force of their own resolutions. But the creation itself was not more the product of a Divine power, than the new creation is in the souls of men. Yea, if we can conceive that any one thing needs a greater exertion of omnipotence than another, it is this. The Apostle strongly expresses this idea in the passage before us. He is praying for the Ephesian converts, that they may have just and adequate notions of the power that has been exercised towards them, in bringing them to their present state. Overwhelmed, as it were, with the thought, he accumulates all the most forcible terms that language could afford him, in order to convey some faint idea of the subject: and then he illustrates the point by the most stupendous effort of omnipotence that ever was exhibited since the foundation of the world; namely, by the raising of the Lord Jesus Christ from the dead, and the investing of him with all power, both in heaven and earth.

In contemplating this work of omnipotence, the exaltation of Christ upon his Father’s throne, we shall fix our attention upon two things:

I. His supremacy above all creatures—

The death, the resurrection, and the ascension of our Lord Jesus, we pass over in silence. It is not the act of our Saviour’s elevation, but the state to which he is elevated, which we propose for your present consideration. This includes,

1. A state of dignity—

[“The right hand of God” is a metaphorical expression for the place of the highest dignity and glory in the heavenly world. There Jesus sits, exalted “far above all” creatures in earth, in hell, or in heaven. The phrase, “principalities and powers,” is applied in Scripture to men, to devilsb, and to the holy angels. And the Apostle evidently intended to comprehend them all, because he specified yet further “every name that is named, not only in this world, but also in that which is to come.” Now it should seem, that as, on earth, there are different ranks and orders of magistrates, from the king, who is supreme, to those who exercise the most limited jurisdiction, so there is a gradation of beings both in heaven and hell. We read of Michael, the archangel; and of Beelzebub, the prince of the devils; and to them we ascribe a pre-eminence among their fellows. But however exalted any creature may be, Jesus Christ is raised “far above” him. The lustre of the whole universe, in comparison of his, would be only like that of the twinkling stars before the meridian sun; they may have a splendour in his absence; but before him they are constrained to hide their inglorious heads: they are eclipsed, they vanish at his presence. If he but suffer one ray of his majesty to appear, men fall, as dead, at his feet; devils tremble; and “angels worship him” with profoundest adoration.]

2. A state of power—

[While Jesus yet hanged upon the cross, “he spoiled principalities and powers, triumphing over them openly in it.” From that time “all things were put under his feet;” and more especially from the moment that he was seated on his mediatorial throne. It is true that “we see not yet (as the Apostle says) all things put under him.” But though they are not visibly, they are in fact. All his enemies are like the live kings of Canaan, when Joshua and all the elders of Israel put their feet upon their necks. They are living indeed; but their power is broken: and they are doomed to a speedy and ignominious death. Devils are more aware of this than men: when they saw Jesus in the days of his flesh, they asked, “Art thou come to torment us before our time?” Still however they combine with men, and stimulate them to oppose his will. But when they are consulting together, saying, “Let us break his bands asunder, and cast away his cords from us,” he “laughs them to scorn, and has them in derision.” He suffers them to accomplish their own will, as far as it may subserve his purposes; and “the remainder of their wrath he restrains.” Full of pride and blasphemy, they boast what great things they will do: but “he puts his hook in their nose, and his bridle in their jaws,” and in a moment brings all their boasted projects to an end. Whatever they may effect, they are his instruments, to “do what his hand, and his counsel, had determined before to be done.” In all things “his counsel stands, and he does all his pleasure.”]

By means of this supremacy, he is enabled to carry on,

II. His government of his Church—

In investing his Son with “all power in heaven and in earth,” God had especial respect to the welfare of his Church. He constituted his Son,

1. The Head of the Church—

[The Church is called “his body,” and “his fulness.” The body, we know, consists of many members: and it is the whole aggregate of members that constitutes the body: and the body, joined to the head, forms the complete man. This is the precise idea in the text. Every believer is a member of Christ: the whole collective number of believers form his entire body: and, by their union with him, Christ himself is represented as complete. The body would not be complete, if any member were wanting; nor is the Head complete without the body: but the body united to the Head is “the fulness,” the completion of Christ himself.

The head however exercises a controul over the whole body. As being the residence of the soul, it may be said to actuate all the members: it moves in the limbs, sees in the eyes, hears in the ears, speaks in the tongue, and imparts a vital energy to the whole. Thus does Christ “fill all in all.” There is not a member of his mystical body which does not derive all his strength from him. From him the understanding receives its comprehension; the will, its activity; the affections, their power. It is by him that we live; or rather, as the Apostle speaks, “he is our life.” In all persons, there is the same absolute dependence on him: “in all” circumstances, his agency is wanted: (It is as much wanted to produce a good thought, as to carry it into execution.) “In all” ages, he is equally the true and only source of good to man. None in any place or period of the world have any thing which they did not first “receive out of his fulness:” so true is it, in the strongest sense of the words, that “he filleth all in all.” Thus is Christ, in his present exalted state, the living, and life-giving Head of all his Church, his Church militant, and his Church triumphant.]

2. The Head over all things for his Church’s good—

[In the management of the universe, Jesus consults the best interests of his Church. If he permit evil to befall his people, it is with a view to their deeper humiliation. It, on the contrary, he fill them with peace and joy, it is for the purpose of quickening them to more Holy ardour in his ways. Nothing is further from the intention of their enemies than to do them good: but they are all under his controul; and when they desire nothing so much as to frustrate his purposes, they ignorantly and unwittingly fulfil them. As, in his own case, the envy of the priests, the treachery of Judas, the cowardice of Pilate, and the blind fury of the populace, conspired to bring him to that death, which was to fulfil the Scriptures and to redeem the world, and which was of necessity to precede his exaltation to glory; so every creature, whatever be its aim, is executing his gracious purposes with respect to his Church, and is doing that very thing, which every member of the Church, if he could foresee the final issue of events, would actually wish to be done.]

We may LEARN from hence,

1. Our duty towards him—

[Is he the supreme Governor of the universe? then we should obey his voice—and submit to his will—and seek in all things his glory. Is he in a more especial manner our Head? then we should look to him for direction, and depend on him for every thing we may stand in need of.]

2. Our security in him—

[Who shall overcome him, when “all things are under his feet?” or, “Who shall pluck us out of his hands,” provided we belong to him? We may, with St. Paul, defy all the principalities and powers both of earth and hell. Neither the Church at largei, nor the smallest member of it, has any thing to fear. “If he be for us, none can be successfully against usl.”]

3. Our happiness through him—

[The principal subject of the Apostle’s prayer is, that we may know what mighty power God exercises towards his believing people. The exaltation of Christ is introduced by him quite incidentally, and merely for the purpose of illustrating his main point. But, having introduced the subject, he draws a parallel between the believer’s exaltation, and that of Christ. Behold then the Lord Jesus raised from the dead, and seated at his Father’s right hand, far above all principalities and powers: such is the honour, and such the happiness, that is imparted to the believing soul: and even that which he now enjoys, is but a shadow of what he will enjoy to all eternity. Believer, let your expectations be enlarged: the felicity of the Head is the felicity prepared for the members: “Such honour have all his saints.”]

MMXCVII

ORIGINAL SIN STATED, AND IMPROVED

Eph. 2:3.

And were by nature the children of wrath, even as others.

AMONG the many beautiful traits which mark the character of St. Paul, we cannot but notice particularly his readiness to place himself on a level with the least and lowest of mankind, and to confess his obligations to the sovereign grace of God for all the difference that had been made between him and others. In his Epistle to Titus he gives such a representation of himself and his fellow-Apostles in their unconverted state, as was most humiliating to them, whilst it afforded rich encouragement to all who felt the plague of their own hearts. In like manner, in the epistle before us, after shewing that the Gentile world had been altogether in a state of bondage to sin and Satan, he declares, that he himself, and all others without exception, had in fact been in a condition no less deplorable, both by nature and practice;—by practice having habitually fulfilled the desires of the flesh and of the mind; and being “by nature children of wrath, even as others.”

That we may fully enter into the confession which he here makes, we shall,

I. Explain the terms here used—

We may notice them,

1. Separately—

[As in the preceding verse the words “children of disobedience” mean “disobedient children,” so, in our text, “children of wrath” must be understood as importing “children doomed to wrath:” just as a similar expression of St. Peter is actually translated: what in the Greek is “sons of a curse,” is in our translation “cursed children.” It is a Hebraism, common throughout all the inspired writings.

Such, we are told, is the state of all “by nature.” Those who are adverse to the doctrine of original sin, would interpret these words as importing, that men were in this state “by habit or custom:” but the words cannot with any propriety be so construed: the only true and proper sense of them is that which our translators have here assigned to them.

The Apostle further says, that he and his fellow-Apostles were in this state, “even as others.” The Jews were ready enough to account the Gentiles accursed; but they thought that no curse could attach to them, because they were children of Abraham. This mistake St. Paul rectifies in our text, declaring, that whatever privileges the Jews might enjoy above the Gentiles, there was in this respect no difference between them; the Jews, yea the Apostles themselves, being, by nature, children of wrath, even as others.]

2. Taken in their collective sense—

[According to their plain and obvious and undeniable import, they declare, that every child of man, whatever be his privileges, or whatever his attainments, is by nature under the wrath of God.

All, as fallen in Adam, deserve God’s wrath. Adam was the covenant-head and representative of all his descendants. Had he stood, they would have stood in him: and as he fell, they fell in him. If it be thought strange, that his posterity should be responsible for his act, let it suffice to say, that, if he fell, there can be no doubt but that we, if subjected to the same trial, should have fallen also: yea, considering all the circumstances in which he was placed, (created in the fullest possession of all his faculties, having a perfect nature, and subjected only to one single trial, and having dependent on him the welfare, not of himself alone, but of all his posterity,) it was infinitely more probable that he would stand, than that we should, who come into the world in a state of infantine weakness. But, whether we approve of it or not, so the matter is; and so it was ordained of God: and, exactly as Levi is said to have paid tithes in Abraham, (though he was not born till one hundred and fifty years after the circumstance of paying tithes occurred,) merely because he was in the loins of Abraham at the time that he paid tithes to Melchizedec, so may we be justly said to have sinned in Adam, because we were in the loins of Adam when he sinned. Hence it is declared by God himself, that, “in Adam all have sinned,” and “in Adam all have diedd.”

[Moreover, all, as partakers of Adam’s fallen nature, are fit for the wrath of God. Adam begat children in his own fallen likeness. Indeed, being corrupt himself, he could transmit nothing but corruption to his descendants; “for who can bring a clean thing out of an unclean?” Now in whomsoever iniquity be found, God cannot look upon it without abhorrence: and hence it is said, that “flesh and blood cannot inherit the kingdom of God,” “neither can corruption inherit incorruption.”

Further, all, both as fallen in Adam, and corrupt in themselves are actually under a sentence of wrath, and actually doomed to it. This is indeed an awful truth; but it is explicitly declared by an inspired Apostle, that, “by one man’s disobedience many were made sinners,” yea, that “by the offence of one, judgment came upon all men to condemnation.”]

Having endeavoured to ascertain the precise import of the words, we proceed to,

II. Establish the truth contained in them—

In proof of what our text asserts, we appeal,

1. To Scripture—

[Consult the declarations of Almighty God. In the Old Testament he has testified, that every human being, without exception, is corrupt, not in act only, but “in every imagination and thought of his heart.” And this testimony which the heart-searching God himself bore before the flood, as a reason for destroying the earth, he renewed after the flood, as a reason why he would deluge the earth no more; seeing that, if he should proceed to destroy it as soon as it should become universally corrupt, he would have to repeat his judgments continually, there being nothing but iniquity in every child of man. In the New Testament we have a similar declaration from our blessed Lord. He, assigning a reason why no unregenerate man can possibly behold the kingdom of God, says, “That which is born of the flesh, is flesh,” and therefore incapable of enjoying a spiritual kingdom.

With these declarations of God agree the confessions of his most eminent saints. To his original corruption David traced the sin which he had committed in the matter of Uriah; not intending thereby to extenuate, but rather to aggravate, its guilt: “Behold, I was shapen in iniquity, and in sin hath my mother conceived me.” St. Paul also, speaking of the conflicts which he yet had to maintain against the corruption that remained within him, says, “In me, that is, in my flesh, dwelleth no good thingk:” “I see a law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” Thus we see both these eminent saints confessing that their nature, as derived from their first parents, was altogether corrupt.

To these we may add the promises which God has made to his fallen creatures: “A new heart will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” What can be the meaning of this? What need they a new heart, if the old heart be not corrupt? or why should he promise to take away the stony heart, if the heart be not by nature hard and obdurate?

Not to multiply passages, which yet might be multiplied to a great extent, we will further appeal,]

2. To experience—

[Let any one make his observations on what passes all around him, or trace the records of his own heart, and say, whether children, as born into the world, be not partakers both of Adam’s corruption, and Adam’s punishment.

Is not every child full of evil tempers and dispositions? There is, it is true, more evil in some than in others: but who ever saw “a child in whose heart folly and iniquity were not bound up?” If a child be even tolerably free from fretfulness, and impatience, and selfishness, and falsehood, is it not admired as a prodigy? And when children grow up to the exercise of reason, do they improve that reason in seeking after God? Do they not invariably shew that their dispositions are altogether earthly, and that by nature they affect only the things of time and sense? Nor is this the case with children of one age or one nation only, but of every age, and every nation, yea, of the most godly parents too, as well as of the ungodly.

And, as they inherit the corruption of Adam, so do they also his guilt and punishment. Death, we know, was the penalty of Adam’s transgression; “In the day that thou eatest thereof, thou shalt surely die.” But children who have never sinned in their own persons, are subjected to death: we see little new-born infants oppressed with sickness, and racked with pain, and cut off by an untimely stroke of death. For whose sin are they thus punished? Their own? They are not capable of actual sin. It is for Adam’s sin therefore that they are punished: and that indisputably proves, that they are, as they are represented in our text, “children of wrath.”

We do not say that children, dying before they have committed actual sin, are consigned over to everlasting death: we hope, and believe, that God does, for Christ’s sake, extend his mercy to them: but this alters not the case at all: we consider only what they are in themselves, and what they deserve at God’s hands, and to what, as fallen creatures, they are doomed by God’s righteous law: the relief which may be afforded them by the Gospel is not the present subject of our consideration: our present position which we are to establish, and which we think we have fully established, is, that all, as born into the world, are “children of wrath.”]

We will now endeavour to,

III. Suggest a suitable improvement of the subject—

Surely we may see from hence—

1. In what a deplorable condition are all they who are yet in a state of nature—

[Children of wrath were they born, and children of wrath have they continued to the present hour. We know indeed how strenuously it is asserted by many, that baptism and regeneration are the same thing, and that to look for a new nature in conversion is unnecessary. But we would ask every parent here present, have you invariably found that your children, from the moment that they were baptized, put away their evil dispositions, and instantly became new creatures? Is it even generally found, that this change takes place at baptism? I might almost proceed to ask, did you ever see this change so wrought by baptism, that you could not do otherwise than refer it to baptism as the means which God made use of for that end? We do not presume to say, that God never does confer a new heart in baptism; but we say, that if that be the usual, and still more the constant, means of regeneration to the children of men, it is very extraordinary that the change wrought is so rarely visible, that, if it were undeniably to appear, it would be universally esteemed a miracle. The truth is, that they who are so strenuous for this opinion, have invariably but very low notions of original sin. It is their low sense of their disease that leads them to rest in such a remedy. But, as “the fault and corruption of their nature is such as deserves God’s wrath and damnation,” they must have a new nature given to them by the operation of the Holy Ghost: they must be renewed, not externally, or partially, but inwardly, and in all the powers of their souls: they must “be renewed in the spirit of their minds,” their whole dispositions being changed from earthly and carnal to spiritual and heavenly: in a word, they must be created anew in Christ Jesusq, and become altogether “new creatures, old things passing away, and all things becoming new.” The change may not unfitly be compared with a river where the tide comes: one while it flows with great rapidity from the fountain-head to the ocean: a few hours afterwards it flows with equal rapidity back again towards the fountain-head: and this change is wrought by the invisible, yet undisputed, influence of the moon. In like manner does the soul of every truly regenerate man flow back towards God, from whom but lately, with all its faculties and powers, it receded: and this change is effected by the invisible, but real and undoubted, operation of the Spirit of God: and till this change is effected, we remain under the wrath of Almighty God. O consider the wrath of God: how terrible the thought! To all eternity it will be “the wrath to come.” May God stir us all up to flee from it, and, in newness of heart and life, to “lay hold on eternal life!”]

2. In what a happy condition are they who have been brought from a state of nature to a state of grace—

[Such, whilst they humbly acknowledge that they “were children of wrath,” may with adoring gratitude assure themselves, that they are so no longer. But let them never forget what they were, or what obligations they owe to that grace of God which has delivered them. Hear how strongly St. Paul inculcates this on those to whom our text was addressed: “We were by nature children of wrath, even as others. But God, who is rich in mercy, of his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ”.… “Wherefore remember,” (O beloved brethren, REMEMBER,) “that at that time ye were without Christ, (O, think of that!) being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: but now in Christ Jesus ye who sometimes were afar off are made nigh by the blood of Christ.” Dear brethren, remember this transition; and let every syllable that records it fill your souls with gratitude to your almighty Saviour and Deliverer.]

3. What attention should be shewn to the welfare of the rising generation—

[They are “all by nature children of wrath.” And should they be left in that awful state? Should no means be used to turn them from darkness to light, and from the power of Satan unto God?

O parents, look at your dear offspring; and whilst fondling them in your arms, or delighting in their progress, remember what they are, and cry mightily to God for them night and day. Be not contented with their advancement in bodily strength, or intellectual power, or temporal condition; but seek above all things to behold them turning to God, and growing in the knowledge of the Lord Jesus Christ. Let all your plans for them have respect to this one point, the changing of them from children of wrath to children of the living God.

Let those also who have the care of children endeavour to get their own minds impressed with the thought, that their office is not so much to convey instruction in worldly knowledge, as to lead the souls of the children to Christ, that they may be partakers of his salvation: and let them engage in their work with hearts full of tender compassion to their scholars, and of zeal for God.

And, my dear children, let me address also a few words to you. Think me not unkind if I remind you of what you are by nature. If I speak to you as children of wrath, it is not to wound your feelings, but to stir you up to improve the opportunities that are afforded you for attaining a better and a happier state. What would you do, my dear children, if you were shut up in a house that was on fire, and a number of benevolent persons were exerting themselves to rescue you from the devouring element? would you not strive which should first be partakers of the benefit? Know then, that this is a just representation of your state: you are children of wrath, and are in danger of dwelling with everlasting burnings: and the object of your instructors is, to shew you how you may flee from the wrath to come. O listen to their instructions with all possible care; treasure up in your minds all their exhortations and advice; and beg of God, that through those Scriptures which they explain to you, you may be made wise unto salvation by faith in Christ Jesus.]

MMXCVIII

THE RICHES OF DIVINE GRACE DISPLAYED

Eph. 2:4–7.

But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ …… and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

WHAT an accumulation of sublime ideas is here presented to our view! Well might the Psalmist say that the meditation of God was sweet to him. We scarcely know whether to admire more the grace of the Benefactor, or the felicity of those who participate his blessings. But the text requires us to fix our attention on that most delightful of all subjects, the riches of divine grace. The Apostle has in the preceding verses described the state of the unregenerate world. He now displays the grace of God towards the regenerate,

I. In its source—

God is “rich in mercy,” and “abundant in love”—

[Mercy and love are, as it were, the favourite attributes of the Deity: and the exercise of these perfections is peculiarly grateful to himb. There is an inexhaustible fountain of them in the heart of God: they have flowed down upon the most unworthy of the human race; and will flow undiminished to all eternity. While he retains his nature, he cannot but exercise these perfectionsd.]

These are the true sources of all the grace displayed towards fallen man—

[Man had nothing in him whereby he could merit the attention of his Maker. He was fallen into the lowest state of guilt and misery: but the bowels of his Creator yearned over him. God felt (if we may so speak) an irresistible impulse of compassion towards him. Hence was it that the Son of God was sent into the world: hence also were so many offers of mercy made to man; and to this alone is it owing that so much as one has ever found acceptance with God.]

But, to judge how great the love was wherewith he loved us, we must trace it,

II. In its operations—

The grace of God has been displayed towards us in ten thousand ways; but we must confine our attention to its operations, as they are set forth in the text.

God has “quickened us even when we were dead in sins”—

[What is meant by “dead in sins,” appears from the preceding verses. We were walking according to the course of this world; we were the willing servants of Satan; we were indulging all kinds of “filthiness, both of flesh and spirit;” we were demonstrating ourselves to be “by nature” as well as practice, “children of wrath;” and we were utterly destitute of all power to help and save ourselves. Yet even then did God look upon us in tender compassion: he quickened us by the same Spirit whereby he raised Christ from the dead. In so doing, he united us “together with Christ,” and rendered us conformable to him as our Head. What an astonishing instance of divine grace was this!]

He has also “raised us up, and enthroned us together with Christ in heaven”—

[The Apostle had before expatiated on what God had wrought for Christ: he now draws a parallel between believers and Christ. What was done for Christ our head and representative, may be considered as done for all the members of his mystical body. In this view Christians may be considered figuratively as risen with Christ, and as already seated on his throne: their hearts, their conversation, their rest, is in heaven. How has he thus verified the declaration of Hannah!—How has he thus discovered “the exceeding riches of his grace!”]

How worthy of God such a stupendous display of grace is, we shall see if we consider it,

III. In its end—

God is not only the author, but also the end of all things; nor would it become him to do any thing but with a view to his own glory. The manifestation of his own glory was the express end for which he revealed his gracep, and this end is already in some measure attained—

[All ages, to the end of time, must admire the grace of God towards both the Jewish and the Gentile world. Every one, who partakes of that grace, must of necessity admire it: the “exceeding riches of it” are unsearchable. God’s “kindness” too is infinitely enhanced by flowing to us “through Christ Jesus.” The price paid by Christ will to eternity endear to us the blessings purchased: at present, however, the design of God in revealing his grace is not fully answered.]

But it will be completely answered in the day of judgment—

[Then, how exceeding rich and glorious will this grace appear! Then the depth of misery, into which we were fallen, will be more fully known; the spring and source of that grace will be more clearly discovered; and all the operations will be seen in one view. Then Christ, the one channel in which it flows, will be more intimately revealed to us. How will every eye then admire, and every tongue then adore! Surely nothing but such an end could account for such operations of the Divine grace; let every one therefore seek to experience these operations in his own soul. Let those who have been favoured with them glorify God with their whole hearts.]

MMXCIX

SALVATION BY GRACE NOT HOSTILE TO GOOD WORKS

Eph. 2:8–10.

By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

ALL God’s works, of whatever kind they be, are designed to praise him. His works of creation proclaim his wisdom and his power: his works of providence display his goodness: his works of redemption magnify his grace. It is of these last that the Apostle is speaking in the preceding context, even of all that God has done for us in the Son of his love; and he declares that it was all done, “that in the ages to come he might shew the exceeding riches of his grace, in his kindness towards us through Christ Jesus.” The Gospel is too rarely viewed in this light: it is by many scarcely distinguished from the law; being considered rather as a code of laws enforced with penalties, than as an exhibition of mercies confirmed with promises. But it is as an exhibition of mercy only that we ought to view it; precisely as it is set forth in the words before us: from which we shall take occasion to shew,

I. That salvation is altogether of grace—

By “salvation” I understand the whole work of grace, whether as revealed in the word, or as experienced in the soul: and it is altogether of grace:

1. It is so—

[Trace it to its first origin, when the plan of it was fixed in the council of peace between the Father and the Son: Who devised it? who merited it? who desired it? It was the fruit of God’s sovereign grace, and of grace alone. Trace it in all its parts;—the gift of God’s only-begotten Son to be our surety and our substitute; the acceptance of his vicarious sacrifice in our behalf; and the revelation of that mystery in the written word: who will arrogate to himself the honour of haying acquired these, or of having contributed to the acquisition of them in the smallest degree?

It may be thought perhaps, that, because an interest in these things is obtained by faith, we may claim some honour on account of the faith which apprehends them; which, being exercised by us, may be considered in some respects as giving us a ground of glorying before God. But this also is the gift of God, no less than the plan of salvation itself: it is not in any man by nature; nor is it to be wrought in man by any human power: it is not the effect of reasoning: for then the acutest reasoners would be the strongest believers; which is frequently far from being the case: it is solely the gift of God: and hence they who have believed, are said to “have believed through grace.” It is expressly said to be given usc: and when Peter declared his faith in Jesus as the true Messiah, Jesus said to him, “Flesh and blood had not revealed this truth unto thee, but my Father which is in heaven.” This is the true reason why many believed the testimony of Christ and his Apostles, whilst others were hardened in unbelief: those “whose hearts God opened,” as he did Lydia’s, received the truth; whilst all others treated the word, either with open scorn, or secret indifference.]

2. It must be so—

[Salvation must either be of grace or of works: the two cannot be mixed together, or reconciled with each other: if it be of works in any degree, it is no more of grace; and in whatever degree it is of works, it so far affords us an occasion of boasting; seeing that it is then a debt paid, and not a gift bestowede.

To avoid this conclusion, some will say, that salvation may be of works, and still be also of grace; because the works being wrought in us by God, he is entitled to all the glory of them. But, granting that they are wrought in us by God, yet, inasmuch as they are our works, they afford us a ground of glorying: and, to say that they do not afford us a ground of glorying, is directly to contradict the Apostle in our text, where he says, “It is not of works, lest any man should boast.” The same Apostle elsewhere says, “It is of faith, that it may be by grace:” from both which passages it is evident, that, if it be of works, from whatever source those works proceed, it can no longer be by grace.

But here it may be asked, ‘If works, notwithstanding they are wrought in us by God, afford us a ground of glorying in ourselves, does not faith afford us the same ground of glorying?’ I answer, No: for it is of the very nature of faith to renounce all hope in ourselves, and to found our hopes solely on the merits of another: it disclaims all glorying in self, and gives all the glory to Him from whom it derives its blessings. In this it differs essentially from every other work: other works, though wrought in us by God, bring a glory to ourselves; but this, of necessity, transfers to God all the glory resulting from its exercise; and, consequently, neither does, nor can, nor desires to, arrogate any thing to itself.

Thus we hope that the point is clear,—salvation is altogether of grace from first to last. The plan of salvation as originally devised, the Saviour who wrought it out for us, the acceptance of his vicarious sacrifice in our behalf, and the faith whereby we are made partakers of his sacrifice, are all the gifts of free and sovereign grace: the foundation and the superstructure are wholly of grace: and, “when the headstone shall be brought forth, it must be with shoutings, crying, Grace, grace unto it!”]

If to this it be objected, that by such doctrines we subvert the very foundations of morality, we answer,

II. That, though good works are wholly excluded from all share in the office of justifying the soul, yet is the performance of them effectually secured—

Believers are “the workmanship of God” altogether, as much as the world itself is: and as the world was created by Christ Jesus, so are they “created anew in Christ Jesus.” But we are “created unto good works, which God has before ordained that we should walk in them.”

The concluding words of our text shew us,

1. That God has ordained good works as the path wherein we are to walk—

[This is an unquestionable truth: the whole of the moral law demonstrates it: every promise, every threatening in the whole Bible attests it. Not a word can be found in the whole sacred volume, that dispenses with the performance of good works: on the contrary, it is expressly said, that “without holiness no man shall see the Lord.” The least idea of reaching heaven in any other path, is invariably reprobated as a most fatal delusion. The means and the end are indissolubly connected in the councils of heaven: and to hope that they shall ever be separated, is to deceive and ruin our own souls. If we are not careful to maintain good works, we entirely counteract all the purposes of God in his Gospel, and cut ourselves off from all hope of salvationi.]

2. That God has prepared and fitted his people to walk in them—

[He has given to his people a new nature, and infused into their souls a new and heavenly principle, by which they “have passed from death unto life.” They have received from Christ “that living water, which is in them as a well of water springing up unto everlasting life.” They can no more sin in the way they did beforem. Under the influence of the Holy Ghost, they move in a new direction, affecting the things of the Spirit, as formerly they affected the things of the flesh. They are created in Christ Jesus unto good works; and the impulse given them in this new creation they obey. The metaphor here used, may, if not pressed too far, illustrate the matter, and set it in a clear point of view. God, when he created the heavenly bodies, appointed them their respective paths in the regions of space. To each he gave its proper impulse, having previously fitted it for the performance of the revolutions assigned it: and in their respective orbits he has ever since upheld them, so that they all without exception fulfil the ends for which they were created. Thus in the new creation, God has appointed to all their destined course through the vast expanse of moral and religious duty. He has also, at the time of its new creation, given to each soul the impulse necessary for it, together with all the qualities and dispositions proper for the regulation of its motions according to his will: and he yet further, by his continual, though invisible, agency, preserves them in their appointed way. But further than this the metaphor must not be pressed: for the heavenly bodies have neither consciousness nor volition; but we have both: they too carry with them nothing that can cause an aberration from their destined course; whereas we have innumerable impediments, both within and without: hence they fulfil their destinies without the smallest intermission; whilst we, alas! deviate from the path assigned us in instances without number. Still however, in the event, the purposes of God are at last accomplished, as with them, so with us also: and, notwithstanding, in the estimation of a self-righteous Pharisee, the chief reason for performing good works is taken away, yet are they performed, and shall be performed by every one that has “received the grace of God in truth.”]

OBSERVE then from hence,

1. What need we have of humility—

[The pride of the human heart can never endure the doctrines of grace. So tenacious are men of every thing that may give them a ground of glorying in themselves, that they will rather perish in their own righteousness, than submit to be saved by the righteousness of another? But, brethren, you must submit. God will not condescend to your terms. It is in vain to contest the matter with him: it is folly, it is madness, so to do. You know full well, that the fallen angels have no claim on God for mercy: and what have you more than they? But God, who has passed by the angels, has given a Saviour to you, yea, and salvation too, if you will receive it as a gift of grace. Let it not be a hard matter with you to accept the proffered benefit. Would the fallen angels, think you, refuse it, if a tender of it were made to them? O then, prostrate yourselves before your God, as deserving nothing but wrath; and let him glorify in you the unsearchable riches of his grace!]

2. The vast importance of faith—

[It is by faith alone that you can apprehend the Saviour, or be made partakers of his benefits. You must “be saved by grace, through faith.” Your whole life must be a life of faith, according to what St. Paul has said, “The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.” But this faith you must receive from above. You can neither come to Christ, nor know Christ, except as you are taught and drawn by the Father. Pray to him, saying, “Lord, I believe; help thou my unbelief.” Pray also to him to “increase your faith” yet more and more: for it is only by being strong in faith that you will approve yourselves to God, or abound, as you ought, in all the fruits of righteousness to his praise and glory.]

3. What obligations lie upon you to serve and glorify your God—

[Be it so; you are not to be saved by good works: but is there no other motive that you can find for the performance of them? Do you feel no obligation to Him who sent his only-begotten Son into the world, that you might live through him? When you know that God has “ordained that you should walk in the daily exercise of good works,” have you no desire to please him? And when you know that this is the only path in which it is possible for you ever to arrive at your Father’s house, will you wilfully turn aside from it? If gratitude will not constrain you, will you be insensible to fear? But further, it is by your works that men will judge of your principles: and, though they represent the doctrines of grace as leading to licentiousness, they will expect to see you more holy than others; and if they are disappointed in this, they will cast the blame upon your principles, and upon the Gospel itself. Will you then put a stumbling-block in the way of others, and cause “the name of your God and Saviour to be blasphemed?” No; “you have not so learned Christ, if so be ye have heard him and been taught by him as the truth is in Jesus.” See then that ye abound in every good word and work; and “put to silence the ignorance of foolish men by well-doing.”]

MMC

THE STATES OF THE REGENERATE AND THE UNREGENERATE CONTRASTED

Eph. 2:12, 13.

Ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: but now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

THERE is scarcely any thing which has a greater tendency to impress our minds with exalted views of the grace of God, than to compare the guilt and misery of an unconverted state, with the purity and happiness into which we are brought by the Gospel of Christ. As a shipwrecked person, viewing the tempest from a rock on which he has been cast, feels a solemn and grateful sense of the mercy vouchsafed unto him; so surely must every one, who “looks unto the rock whence he has been hewn, and to the hole of the pit whence he has been digged,” stand amazed at the Divine goodness, and be quickened to pour out his soul in grateful adorations. To produce this frame, is the scope of the whole preceding part of this epistle, wherein the Apostle extols and magnifies the grace of God, as manifested to his redeemed people. Having shewn what their state had been previous to conversion, and contrasted it with that to which they are introduced by the Gospel, he exhorts them to bear it in remembrance: “Wherefore remember;” remember what ye were, that ye may be thankful for what ye are.

We propose to shew,

I. The state of unregenerate men—

The state of the Jews and Gentiles represented in a very lively manner the conditions of persons under the Gospel: the external privileges of the Jews, typifying the internal and spiritual privileges of the regenerate; and the abhorred state of the Gentiles marking with equal clearness the ignorance and misery of the unregenerate. In this view, what the Apostle says of the Ephesians, previous to their conversion to Christianity, may be considered as applicable to all at this day, who are not truly and savingly converted:

1. They are “without Christ”—

[The Gentiles, of course, had no knowledge of, nor any interest in, the Lord Jesus Christ. And thus it is with the unregenerate amongst ourselves: they are without Christ; they are separated from him as branches cut off from the vine: they do not depend upon him, or receive sap and nutriment from him. They indeed call themselves Christians; but they have no union with Christ, nor any communications from him.]

2. They are “aliens from the commonwealth of Israel”—

[Israel are called a commonwealth, because they were governed by laws different from all other people, and possessed privileges unknown to the rest of the world. Thus the true Israel at this day may be considered in the same light; because they, and they only, acknowledge Christ as their governor: they alone yield obedience to his laws, and they alone enjoy the privileges of his people. Now as the Gentiles were “aliens” from the commonwealth of the Jews, so are all unconverted men “aliens” from the commonwealth of the converted. They are governed by different laws; following the customs, fashions, and erroneous maxims of the world: they are separated from them in heart and affection; and though, from necessity, they must sometimes have intercourse with the godly, they never unite with them as one people, or desire to have one lot together with them.]

3. They are “strangers from the covenants of promise”—

[There is, strictly speaking, but one covenant of grace: but the Apostle speaks of it in the plural number; because it was given at different times, and always with increasing fulness and perspicuity. Whether given to Adam, to Noah, to Abraham, or to Moses, it was always the same: only the promises annexed to it were more copious and explicit. It is called “the covenant of promise,” to distinguish it from the covenant of works, which consisted only in requirements; whereas this consists chiefly in promises: under the covenant of works, men were to do all; under the covenant of grace they were to receive all.

It is obvious that the Gentiles were “strangers” to this covenant: and though it is not alike obvious, it is equally true, that the unconverted are strangers to it also. We confess they are admitted into the external bond of it in their baptism: but they do not become partakers of the promised blessings till they sue for them in the excercise of faith and prayer. And we will venture to appeal to the generality of baptized persons, Whether they are not as much strangers to the covenant of promise, as if no such covenant existed? Do they rest upon the promises? Do they treasure them up in their minds? Do they plead them in prayer before God? Do they found all their hopes of happiness upon them? Alas! they have little acquaintance with the nature of the covenant, and no submission to its terms: and consequently they are utter strangers to the covenant, and to the promises contained in it.]

4. They are without hope—

[The Gentile world are always represented as in a hopeless state; and though we presume not to say, that God will not extend uncovenanted mercy to any, yet we have no warrant to affirm that he will. If indeed they perfectly fulfilled the law-written in their hearts, there is reason to think God would have mercy on them: but who amongst them does perfectly fulfil that law? But, waving this, there is an absolute certainty that the state of unconverted men under the Gospel is hopeless: no mercy can possibly be extended to them, if they continue unconverted: they must inevitably and eternally perish. For, how should they have any hope, when they are “without Christ” (who is the Head of all vital influence), and “aliens from the commonwealth of Israel” (to which alone any saving blessings are communicated), and “strangers from the covenant of promise” (which is the only channel by which those blessings are conveyed to us)? From whence then can they derive any hope? or what foundation can they have for it?]

5. They are “without God in the world”—

[The gods of the heathen were no gods: therefore they to whom the God of Israel was unknown, were “without God in the world.” And thus it is with the unconverted amongst ourselves: for though they acknowledge the being of a God, they know not what a just and holy God he is; nor do they glorify him as God, by a conformity to his revealed will. They love not to hear of him: they endeavour to blot out the remembrance of him from their minds; their whole conduct accords with that of Pharaoh, when he said, “Who is the Lord, that I should obey his voice? I know not the Lord, neither will I let Israel go.” In a word, the language of their hearts is like that of the fool whom David speaks of, “No God;” there is no God to controul or punish me; or, if there be, I wish there were none.]

But that all do not continue in that deplorable condition, will appear by considering,

II. The state to which they are introduced by the Gospel—

Every living man once was in the state above described; but in conversion, men “who were sometimes afar off, are made nigh to God”—

[In what the nearness of converted men to God consists, will appear by the very same considerations as have already been used to illustrate their distance from him in their unconverted state. The Gentiles had no liberty of access to God among the Jews: they had an outer court assigned them; and it would have been at the peril of their lives, if they had presumed to enter the place appropriated to the Jews. But on conversion to Judaism, they were admitted to a participation of all the rights and privileges of the Jews themselves. Thus persons truly converted to God have liberty to approach, the Majesty of heaven; yea, since the vail of the temple was rent in twain, a new and living way is opened for them into the holiest of all: they may go even to the throne of God, and draw nigh to him as their reconciled God and Father. As soon as ever they are “in Christ Jesus,” united to him by faith, and interested in his merits, they have every privilege which the most eminent saints enjoy: their sins are pardoned; they have peace with God; and, though they may not be so full of joy as others, yet they have the same grounds of joy, inasmuch as “their Beloved is theirs, and they are his.”]

To this happy state they are brought “by the blood of Christ”—

[It was the blood of the sacrifice that availed for the restoration of sinners to the Divine favour under the law: and in the same manner it is the blood of Christ, and that only, that can avail for us. But as in the former case, so also in this, two things are necessary: the blood must be shed as an atonement for sin; and it must be sprinkled on the offender himself, to intimate his entire affiance in it. Now the shedding of Christ’s blood was effected on Calvary, many hundred years ago: and that one offering is sufficient to atone for the sins of the whole world. Nothing more therefore is wanting to reconcile us to the Deity. But the sprinkling of his blood upon our hearts and consciences must be done by every one for himself: we must, as it were, dip the hyssop in the blood, and apply it to our own souls: or, in other words, we must exercise faith on the atonement of Christ as the only ground of our acceptance before God. In this way, and in this only, are we ever brought to a state of favour with God, and of fellowship with his people.]

This subject being mentioned as that which was deserving of continual remembrance, we would call upon you to “REMEMBER” it—

1. As a criterion whereby to judge of your state—

[It is evident, that, if once we were afar off from God, and now we are nigh to him, there must have been a transition from the one state to the other, or, as the Scripture expresses it, a “passing from death unto life.” Has this transition then ever taken place in your souls? It is not necessary that you should be able to trace the precise time when it began, and the various steps by which it was accomplished: but there is an impossibility for it to have taken place, without your having sought it humbly, and laboured for it diligently. Have you then this evidence at least that it has been accomplished? If not, you can have no reason to think that you have ever yet experienced the change, which characterizes all who are made heirs of salvation.]

2. As a ground of humiliation—

[If you were the most eminent saint that ever lived, it would be well to bear in mind what you once were, and what you would still have been, if Divine grace had not wrought a change within you. Look then at those who “are afar off;” and, when you see their alienation from God, their enmity against his people, their distance from even a hope of salvation, behold your own image, and be confounded on account of your past abominations: yea, “walk softly also before God all the days of your life,” in the recollection, that, as that once was your state, so it would be again, if the grace that originally interposed to change you, do not continually maintain that change in your souls.]

3. As a source of gratitude and joy—

[It is scarcely needful to say, that they who have experienced a restoration to God’s favour, should bless and magnify their Benefactor and Redeemer. But have not those also, who are at the greatest distance from God, reason to rejoice and sing? Yes surely; for they may look at those who are now in heaven, and say, “The blood which availed to bring them nigh to God will also avail for me.” O joyful thought! Ponder it in your hearts, ye careless sinners: consider what the Lord Jesus Christ is both able and willing to do for you. Every saint, whether on earth or in heaven, was once in your state; and if you will seek remission through the blood of Christ, you shall be partakers of their privileges, both in this world and in the world to come.]

MMCI

ACCESS TO GOD BY THE PRIESTHOOD

Eph. 2:18.

Through him we both have access by one Spirit unto the Father.

AS there is no question more important, so there is none more beyond the reach of unassisted reason, than that which Balak put to Balaam, “Wherewith shall I come before the Most High God?” Many are the expedients which have been devised for obtaining acceptance with God: but there has been only one true way from the beginning, namely, through the sacrifice of Christ. This has been gradually revealed to man with increasing clearness; but was never fully manifested till the days of the Apostles. The sacrifices of the Mosaic law threw considerable light upon this interesting subject: yet, while they revealed, they tended also to obscure, it: for the Gentiles were forbidden to enter into the sanctuary; and had a court assigned them, called the court of the Gentiles. If they became proselytes to the Jewish religion, they were, together with the Jews, received into the sanctuary, or outer court of the temple. The priests and Levites were admitted into the inner court; and the high-priest into the holy of holies; but that only on one day in the year. Now the Apostle tells us, that by these distinctions “the Holy Ghost signified, that the way into the holiest of all was not yet made manifest.” But in due time Christ himself appeared; and by his death, both fulfilled and abrogated the ceremonial law: since which period the difference between Jew and Gentile has no longer subsisted; the partition wall was thrown down; and the vail of the temple was rent in twain, in token that all, whether Jews or Gentiles, were henceforth to have an equal access to God through Christ.

It is our present intention to shew,

I. The way of access to the Father—

The text contains a brief summary of all that God has revealed upon this subject: it informs us that the way to the Father is,

1. Through the Son—

[The high-priest under the law was the mediator through whom the people drew nigh to God: and by his typical mediation we see how we are to approach our God. He entered into the holy place with the blood of the sacrifices, and afterwards burnt incense before the mercy-seat; representing, by the former, the sacrifice of Christ; and, by the latter, his prevailing intercession. Without the blood of Christ offered in sacrifice for us, no man could ever have found acceptance with God. Nor would that have availed, if he had not also gone within the vail to be “our advocate with the Father, as well as the propitiation for our sins.” Even if we had been pardoned in consideration of his death, our reconciliation with God would not have continued long; we should soon have renewed our transgressions, and have provoked God utterly to destroy us. But, by this twofold mediation of Christ, Divine justice is satisfied for the offences we have already committed, and the peace that has been effected is maintained inviolate. Now our Lord himself declares that there is no other way to the Father but this: and St. Paul assures us, that, in this way, we may all draw nigh to God with boldness and confidencec.]

2. By the Spirit—

[We know not how to pray to God aright, unless the Holy Spirit help our infirmities and teach us. We have no will to approach him, unless the Holy Spirit incline our heartse. Even in the regenerate there still remains so strong a disinclination to prayer, that unless God draw them by the influences of his Spirit, they find an almost insuperable reluctance to that duty. Moreover, we have no power to exercise spiritual affections at a throne of grace, unless the Spirit, as “a Spirit of grace and of supplication,” give us a broken and a contrite heart. Without his aid, we are only like a ship, whose sails are spread in vain, unless there be a wind to fill them. Even Paul, it should seem, had never prayed aright till his conversion; and then it was said, “Behold he prayeth.” Lastly, without the Spirit, we have no confidence to address the Majesty of heaven. We are deterred by a sense of guilt; and are ready to think that it would be presumption in us to ask any thing at his hands. The Holy Ghost must be in us as “a Spirit of adoption, before we can cry, Abba, Father”. Yea, to such a degree are the mouths of God’s dearest children sometimes shut by a sense of guilt, that the Holy Spirit himself maketh intercession in them no other way than by sighs and groansh. Thus, as there is a necessity for the mediation of Christ to remove our guilt, so is there also of the Spirit’s influence on account of our weakness; since, without his assistance, we have no knowledge of our wants, no will to seek a supply of them, no power to spread them before God, nor any confidence to plead with importunity and faith.]

The path being thus clearly marked, let us consider,

II. The excellency of this way—

Waving many things whereby this topic might be illustrated, we shall content ourselves with observing, that this way of access to God,

1. Gives us a wonderful discovery of God himself—

[What an astonishing view does this give us of the Divine nature! Here we see manifestly the existence of three persons in the Godhead. Here we see the Father, to whom we are to draw nigh, together with the Son, through whom, and the Spirit, by whom, we are to approach him. These are evidently distinct, though subsisting in one undivided essence. Moveover the offices of the Three Persons in the Trinity are so appropriate, that we cannot speak of them otherwise than they are here declared: we cannot say, that through the Spirit, and by the Father, we have access to Christ; or that through the Father, and by Christ, we have access to the Spirit: this would be to confound what the Scripture keeps perfectly distinct. The Father is the Original Fountain of the Deity: Christ is the Mediator, through whom we approach him: and the Spirit is the Agent, by whom we are enabled to approach him. That each of these divine Persons is God, is as plainly revealed, as that there is a God: and yet we are sure that there is but one God. It is not for us to unravel this mystery; but with humility and gratitude to adore that God, who has so mysteriously revealed his nature to us.

While we are led thus to view God as he exists in himself, we cannot but contemplate also his goodness to us. What greater mark of it can he conceived, than that the sacred Three should so interest themselves in our salvation? That the Father should devise such a way for our acceptance with him; that the Son should open the way by his meritorious death, and his prevailing intercession; and that the Holy Spirit should condescend to guide us into it, and to keep us in it, even to the end! That these offices should be sustained and executed for the salvation of such insignificant and worthless, yea, such guilty and rebellious creatures, may well excite our wonder, and furnish us with matter of endless praise and thanksgiving.]

2. Is calculated to produce the most salutary effects on the minds of men—

[What consideration can be more awakening than that which necessarily arises from the subject before us? Was such a dispensation necessary in order to our restoration to the Divine favour? Must the Father send his only Son to die for us? Must the Son atone and intercede for us? Must the Holy Ghost descend and dwell in our hearts? Can none of us be saved in any other way than this? How deep then must have been our fall; how desperate our condition! And how inconceivably dreadful must our state be, if we neglect so great salvation!

On the other hand, what can be more encouraging than to see that such abundant provision has been made for us? What can a sinner desire more? What clearer evidence can he have of the Father’s willingness to receive him? What firmer ground of confidence can he desire, than the sacrifice and intercession of the Lord Jesus? What further aid can he want, who has the Holy Spirit to instruct, assist, and sanctify him? Surely none can despond, however great their guilt may be, or however inveterate their corruptions.]

ADDRESS—

1. Those who never seek access to God in prayer—

[Our Lord told the Jews that “if he had not come and spoken to them, they had not had sin; but that now they had no cloak for their sin.” How truly may this be said to those, who refuse to come to God in the way pointed out for them! Surely they must be without excuse, and, if they continue in their sin, without hope also: for in no other way than this can we draw nigh to God; nor will God in any other way draw nigh to us.]

2. Those who fear that they shall not find acceptance with God—

[There can be no ground for such fears, provided we really desire to go to God in his appointed way. The more we consider the condescension and grace of God in providing such means for our recovery, the more must we be persuaded that God will cast out none that come unto him. Only let us “open our mouths wide, and he will fill them.” We may “ask what we will in the name of Jesus, and it shall be done unto us.”]

3. Those who enjoy sweet communion with God—

[This is the highest of all privileges, and the richest of all enjoyments. To have access to the Father with boldness and confidence is a foretaste even of heaven itself. Let us then abound more and more in the duty of prayer; for when we can say with the Apostle, “Truly our fellowship is with the Father, and with his Son, Jesus Christ,” we may also add with a full assurance, “And the blood of Jesus Christ his Son cleanseth us from all sin.”]

MMCII

THE EXALTED PRIVILEGES OF TRUE CHRISTIANS

Eph. 2:19–22.

Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.

IT is well for Christians to contemplate their high privileges. But, in order to estimate them aright, it is necessary that they should bear in mind the state in which they were, previous to their embracing the Gospel. The difference between the Jews and Gentiles was great; yet scarcely greater than that between the nominal and the real Christian. The nominal Christian, though possessed of many external advantages, is, with respect to the spiritual enjoyment of them, on a level with the heathen; or rather, I should say, below the heathen, inasmuch as his abuse of those advantages has entailed upon him the deeper guilt. We may therefore apply to the unconverted Christians what St. Paul speaks of the Ephesians in their unconverted state; “They are without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.” From this state however they are delivered, as soon as they truly believe in Christ. They are then, as my text expresses it, “no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God.” The exalted state to which they are brought is represented by the Apostle under two distinct metaphors: they are made,

I. The people of God, amongst whom he dwells—

They are “fellow-citizens with the saints”—

[Bodies that are incorporated, whether in cities, boroughs, or societies of any kind, have their peculiar privileges, to which others who belong not to them are not entitled. Thus it is with the saints, who are formed into one body in Christ, and have the most distinguished privileges confirmed to them by a charter from the court of heaven. That charter is the Gospel, in which all their immunities and all their claims are fully described. What externally belonged to the Jewish nation at large, is internally and spiritually made over to them: “to them belong the adoption, and the glory, and the covenants, and the giving of the law, and the service of God. and the promises:” yes, all that God has revealed in his Gospel, all that he has promised to his believing people, all that he has engaged to them in his everlasting covenant, all that Abraham, Isaac, and Jacob enjoyed on earth, and all that they now possess in heaven, all without exception is theirs; “All things are theirs when they are Christ’s.” They are “citizens of no mean city,” seeing that “they are come to Mount Zion, the city of the living God:?” and whatever pertains to that is the lot of their inheritance.]

They are also “of the household of God”—

[As in the days of old there was an outer court for the Gentiles, and an inner court into which the native servants and children of Jehovah were privileged to enter, so now believers have access to God as his more immediate children and servants. They go in and out before him with a liberty unknown to the natural man; they hear his voice; they enjoy his protection; they subsist from day to day by the provision which he assigns them: the family to which they belong comprehends “an innumerable company of angels, and the general assembly and Church of the first-born which are written in heaven,” together with myriads who are yet on their way to Zion: but all regard him as their common Head, their Lord, their Master, their Father and their Friend.]

Exalted as this privilege is, it is far surpassed by that which is contained under that other metaphor,

II. The temple wherein he dwells—

The whole body of true believers is the temple of the living God—

[Their foundation properly is Christ. But, in the text, the Church is said to be “built on the foundation of the Apostles and Prophets,” because they with one voice testified of Christ; and on their testimony the Church is built. This is the import of what our Saviour said to Peter; “Thou art Peter, and on this rock will I build ray Church:” he did not mean, that he would build it on the person of Peter, but on the testimony of Peter just before delivered, namely, that “Jesus was the Christ, the Son of the living God.” Of the Church Christ is also “the chief corner-stone,” which, whilst it supports the building, connects the parts of it together, and gives it stability through the whole remaining superstructure.

The building raised on this foundation consists of “living stones,” all selected by sovereign grace, and with unerring wisdom “fitly framed together,” so as mutually to confirm and strengthen one another, and collectively to constitute an edifice for the Lord. Various degrees of labour are bestowed on these, according to the situation they are to occupy. Some, which are designed for a more conspicuous place in that building, have many strokes: others, which have a less honourable place assigned them, are sooner and more easily brought to the measure of perfection which is necessary for them.

But, in all, this work is carried on silently, and in a way unnoticed by the world around them. As in the temple of Solomon, “every stone was made ready before it was brought thither, so that there was neither hammer, nor axe, nor any tool of iron, heard in the house while it was in building;” so it is in this spiritual building: every stone is fitted in secret: the work is carried on in each, without attracting the notice and observation of men: but all will at last be found so precisely fitted for their respective stations, as to demonstrate the infinite skill and unerring wisdom of the Divine Architect.]

The end for which this structure is raised, is, the inhabitation of the Deity—

[For this end fresh converts are “added to the Church daily, even such as shall be saved.” For this end the work is carried on and perfected in the heart of every individual believer. For this end all the means of grace, like the scaffolding, are continued, till the whole shall have received its final completion. For this end the Holy Spirit is imparted to all, so that all are compacted together, standing firm on the one foundation, and united to each other by indissoluble bonds. And at last the Deity shall take possession of it, as he did in the days of Solomon, when by the bright cloud he filled the house, so that the priest could no longer stand to minister before him.

In all this honour every saint partakes. Every one, even in his individual capacity, is a temple of the Lord, and has the Spirit of God dwelling in him. “In his heart Christ dwells by faithk:” and, through the effectual operation of the Holy Spirit, “he grows continually, unto the measure of the stature of the fulness of Christ.” Yes, this honour has the Church at large; and this honour have all the saints of every successive age.]

REFLECTIONS—

1. How thankful should we be for such inestimable privileges!

[Believers, whoever ye are, ye were once lying in the quarry, as insensible as any that are still there. It was not by any agency of yours, no, nor for any superior goodness in you, that ye were taken thence; but purely by God’s power, for the praise of the glory of his own grace. He it is that has made the difference between you and others, between you also and your former selves. O! “look unto the rock, whence ye have been hewn, and to the hole of the pit, whence ye have been digged.” Never forget what ye once were, or what ye would still have continued to be, if God, of his own good pleasure, had not brought you thence, and made you what ye now are.

Be thankful also for the means which God, of his own infinite mercy, is yet using with you, to carry on and perfect his work in your souls. If ye have many strokes of the hammer, complain not of it: you have not one too many, not one that could be spared, if you are to occupy aright the place ordained for you. Lie meekly and submissively before your God; and let him perfect his work in his own way.

And contemplate the end for which you are destined, even “to be an habitation of God, through the Spirit,” to all eternity! Shall not this prospect make you “joyful in all your tribulation?” Shall so much as an hour pass, and you not give praise and thanksgiving to your God? Look forward to the end, even to “this grace that shall be given you at the appearing of Jesus Christ;” and beg of your God and Saviour not to intermit his work one single moment, till you are rendered completely meet for the station you are to hold, and the honour you are to enjoy in the eternal world.]

2. How studious should we be to walk worthy of them!

[This improvement of our privileges we should never overlook: it is the use which the inspired writers continually teach us to make of them. Are we the temples of the Holy Ghost? we must be far removed from all connexion with ungodly men — — — and from all hateful and polluting passionsm — — — And in us must be offered up continually the sacrifices of prayer and praise; from which “God will smell a sweet odour,” and by which he will eternally be glorified. Surely “holiness becomes God’s house for ever;” and “this is the law of the house,” that every part of it, and its very precincts, even to “its utmost limits, should be holy.” Labour then for this. Consider “what manner of persons ye ought to be in all holy conversation and godliness:” and, as every vessel of the sanctuary was holy, so let your every action, your every word, your every thought, be such as becometh your high calling and your heavenly destination.]

EPHESIANS, III. 8.

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

MMCIII

ANGELS MADE WISER BY THE GOSPEL

Eph. 3:10.

To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God.

CHRISTIANITY is altogether a deep stupendous mystery; such as could never have entered into the mind of man; such as never could have been devised by the highest archangel in heaven. Even subordinate parts of it, such as, the calling of the Gentiles, and the uniting of them in one Church with the Jewish people, are spoken of under this character, even as a “mystery, which in other ages was not made known unto the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit; even that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel.” Indeed, so mysterious was this particular appointment in the eyes of the Apostle Paul, that, in the contemplation of it, he exclaimed, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” It is upon that subject primarily that the Apostle is speaking in the whole preceding context. He declares himself to have been expressly ordained by God as “a preacher to the Gentiles,” that, through him “all men,” not Jews only, but Gentiles also, might “see what was the fellowship of the mystery, which from the beginning of the world hath been hid in God, to the intent that now unto the angels also might be known by the Church the manifold wisdom of God.” Here the mystery which he refers to is the Gospel, in which are contained “the unsearchable riches of Christ,” and in which also is pre-eminently displayed “the manifold wisdom of God.”

In unfolding this great subject, I shall endeavour, as God may help me, to set forth,

I. The manifold wisdom of God, as exhibited in the Gospel—

Verily, it is wonderfully displayed,

1. In making salvation possible—

[As far as any finite intelligence could see, it was impossible for man to be saved, when once he had transgressed the law of God: for the honour of God’s law demanded the execution of its sanctions on those who had violated its commands. Divine justice must be satisfied; nor could it in any way relax its claims of vengeance. The truth of God, also, was pledged to inflict on man the penalty of death; nor could the decree, once passed, be in any wise rescinded. What then could be done? Shall mercy triumph at the expense of all the other perfections of God? Shall it be said, that God has no regard for the honour of his law, for the rights of justice, for the sacredness of truth? Shall the holy God be thus divested of the attribute of holiness, in order that unholy beings may escape the sentence which, by their iniquities, they have incurred? It cannot be: yet how shall man be saved without it? Here the wisdom of Almighty God found out an expedient, which should at once solve every difficulty, and open a way for the exercise of mercy, in perfect consistency with every other perfection of the Deity. A surety shall be found; a substitute for sinful man; one, by whose obedience the law should be honoured; by whose sufferings, also, justice shall have its claims fully satisfied; by executing the penalty of transgression upon whom, as the representative of our fallen race, shall truth be kept inviolate; and the holiness of the Deity shall not be tarnished, even though the sinner be re-admitted to the bosom of his God. This one point of substitution clears the whole. But how can this be? To stand in man’s place, he must be a man; and, to render his substitution available for the whole race of mankind, he must be possessed of infinite dignity and worth. Both these things combined in the substitute that Divine wisdom provided. God’s co-equal, co-eternal Son was sent to take our nature upon him; and, in that nature, to obey the law which we had broken, and to endure the penalty which we had incurred. Thus was salvation brought within the reach of fallen man.]

2. In devising a salvation suitable to man—

[Desperate, beyond measure, was the state of man. Not the fallen angels themselves were more incapable of restoring themselves to the favour of their God, than he. But in the provision which Divine wisdom made for him was every want supplied. Was he laden with guilt? it shall be removed by a sacrifice. Was he King under a curse? he shall be delivered from the curse, by one “becoming a curse for him.” Did he need a righteousness wherein to stand before God? a righteousness shall be wrought out for him, and imputed to him. Is he, by reason of his natural depravity, incapable of enjoying God’s presence, or of doing his will? A new nature shall be given him, and, “through the strength of Christ, he shall be enabled to do all things.” Is he unable to do any thing whereby he shall merit any of these things? they shall all be given to him freely, “without money and without price.” Is he, even when restored, unable to keep himself? the Lord Jesus Christ shall “carry on and perfect in him the work he has begund.” May that enemy, who assaulted and ruined him in Paradise, yet prevail over him again? “his life shall he hid with Christ in God,” beyond the reach of harm; so that when Christ, who is his life, shall appear, he “shall be secured to appear with him in glory.” Nor is this salvation suited to man’s necessities in its provisions only, or in the freeness with which it is bestowed: the means by which it shall be communicated are also precisely such as his necessities require: he has nothing to do, but simply to look to Christ by faith; and all these blessings shall flow down into his soul precisely as health did into the bodies of the dying Israelites, the very instant they looked to the brazen serpent. The only difference between them shall be, that, whereas the Israelites looked but once, and had their health completely restored, the sinner must look to Jesus continually, and derive from him such gradual and progressive communications as his necessities require. All “this, I say, is by faith, that it may be by grace, and that the promise may be sure to all the seed.”]

3. In appointing a salvation so conducive to his own glory—

[By this wonderful device, the substitution of God’s only dear Son in the place of sinners, God not only prevented any dishonour accruing to himself by the exercise of mercy, but actually secured more glory to himself than he ever could have derived from any other source. Justice would doubtless have been honoured, if the whole human race had been consigned over to the curse which they had merited. But how much more was justice honoured, when God’s co-equal, co-eternal Son was subjected to its stroke; not because lie had committed sin himself, but because he had taken upon him the sins of others! How highly was it honoured, when not the smallest measure of its claims could be set aside; but Jesus, as our representative, was constrained to pay the utmost farthing of our debt, before one single soul could be liberated from its obligations to punishment! And how was the law honoured! It would have been honoured, indeed, by the obedience of man: but how was it honoured by having God himself, in an incarnate state, subjected to its dominion; and by the determination, that not any child of man should ever be saved, except by pleading Christ’s obedience to the law, as his only ground of hope! Well does the prophet say, “He hath magnified the law, and made it honourable.” As for holiness, O how bright it shines, in this mysterious dispensation. Not a sinner shall be saved, that does not acknowledge his desert of everlasting perdition; and that has not a perfect righteousness wherein to appear before God; or that does not plead for mercy at the Saviour’s hands as much for the smallest defect in his best deeds, as for the most flagrant transgression that he ever committed. I may add, too, that truth is no less honoured, seeing that, rather than there should be the smallest departure from it, God’s only dear Son should have its utmost denunciations fulfilled in him, and not a sinner be saved, who did not plead this very execution of God’s judgments as the reason for their being averted from himself.

May we not, in the review of these things, adopt the language of the Apostle, and say, “O the depths!” Verily this “wisdom is manifold;” and in this salvation are “hid all the treasures of wisdom and knowledge.”]

But my text, whilst it speaks of the wisdom contained in the Gospel, leads me particularly to declare,

II. The instruction which the angels themselves derive from the revelation of it to the Church—

The angels, from the first moment of their creation, saw much of God: but of him, as exhibited in the Gospel, they could have no conception, till that fuller revelation of him was given to the Church.

Then the angels began to see.

1. The extent of his perfections—

[They had seen his wisdom, power, and goodness, in the works of creation. They themselves, indeed, were bright monuments of these perfections. The justice of God, too, they had beheld in very awful colours, in the judgments inflicted on myriads of their fellows, who were once as holy and as happy as themselves. They had seen in what profusion love had poured its blessings on the innocent. But could it extend to the guilty? Could it extend so far as to send his only-begotten Son to stand in the place of the guilty, and to bear their punishment? Impossible! Shew love to the guilty, and anger to the innocent? yea, and shew anger to the innocent, as the only way of shewing love to the guilty? It could not be: it must be abhorrent from the very soul of a holy God so to act. Yet, behold, Divine Wisdom did so ordain to act. But how could Justice concur in this? Can that be brought to execute vengeance on one that is innocent, for the sake of sparing others that were guilty? Methinks that the sword, if seized for such an end, would fall from the very hands of Justice, and refuse to do its office. Yet did Justice proceed thus far, and not suffer Mercy to prevail in he-half of any child of man, till its claims were thus satisfied by the sinner’s Surety. We may conceive, that, from what they had seen of the goodness of God, they would believe him ready to exercise mercy, on a supposition it were compatible with his honour in all other respects: but that he should devise such means for the exercise of mercy, and be capable of carrying those means into effect, they could never have imagined. Yet, in the provisions of the Gospel they beheld all this, not only contemplated, but carried into effect. We wonder not, that, on. attaining such views of the Deity, they sang, “Glory to God in the highest;” for, verily, “great is the mystery of godliness, God was manifest in the flesh.”]

2. The harmony of his perfections—

[Of this there was not a trace in all the universe besides. But here “mercy and truth met together, righteousness and peace kissed each other.” Here that was visible, which the prism of the philosopher discovers in the rays of light. There are, in light, rays of a more sombre hue, as well as others that are more brilliant; and it is the perfect union and simultaneous motion of them all that constitutes perfect light. Such light is God himself. His perfections are various, and of a diversified, though not of an opposite, aspect. But they all combine in Christ, “in whose face is seen the light of the knowledge of the glory of God.” Yes, he is “the brightness of his Father’s glory, and the express image of his person.” In this mysterious dispensation, they saw not only every perfection of the Deity exercised so as not to interfere with each other, but every perfection of the Deity, that was most adverse to the sinner’s welfare, made his most strenuous friend and advocate. Justice, which had demanded the execution of the penalty upon him, now demands his liberation from it; because every thing that justice could require has been done by the sinner’s Substitute and Surety. It, in human judicatures, justice require a debtor to be sent to prison, it pleads no less powerfully for his liberation from prison, the very instant that his debt is paid. And exactly thus is Justice itself now become the sinner’s friend. In like manner, truth and holiness are also friendly to the happiness of man; because they demand for him the execution of every engagement that has been made in their behalf by God, with their great Head and Representative, the Lord Jesus Christ. How infinitely was this beyond the conception of the angelic powers, before it was revealed to the Church! But by the Gospel, into which they are continually searching, they have obtained the knowledge of it. St. Peter, speaking of this very salvation, says, “Which things the angels desire to look into.” In the most holy place of the temple there were, the ark, which contained the law; and the mercy-seat upon the ark; and two cherubim upon the mercy-seat, bending down, in order to search into the mysteries contained in it. The great mystery there shadowed forth was, the Lord Jesus Christ (the true Ark), containing in himself, and having fulfilled for us, the law: and God the Father, extending mercy to all (for the mercy-seat was of exactly the same dimensions as the ark) who should come to him by Christ. This mystery they saw unravelled when Christ came into the world, and executed his high office for the salvation of man. But in it there are yet depths utterly unexplored, even by the highest archangel; and the wonders of wisdom and love contained in it will be more and more unfolded, as long as there shall continue any portion of that mystery unfulfilled.]

3. The felicity arising from this exercise of his perfections—

[When man fell, the angels could expect no other than that the fate of the fallen angels would be his. But, when a salvation was revealed, whereby millions, numerous as the sands upon the sea-shore, shall be restored to God, with what surprise and joy must those benevolent beings be penetrated! We are told, that even “one sinner turning” with penitential sorrow to his God causes joy throughout all the angelic hosts. What then must they have felt, when this mystery, whereby millions of millions shall be saved, was revealed! How must they be transported with joy at the continual increase of the Lord’s people on earth, and the constant influx of perfected saints to the regions of bliss, and the consequent augmentation of the choir, by whom praise is continually ascribed to God and to the Lamb! Nor is their surprise a little heightened by this, that whereas, if men had continued upright, they would have possessed a glory commensurate only with a creature’s righteousness, they are now clothed with the righteousness of their Creator himself, and put into possession of a glory and felicity proportioned to it. With what amazement must the whole of this dispensation fill them!

Besides, their own happiness is also greatly augmented by this: for though they have never sinned, and therefore derive not salvation from Christ, as we do, their views of the Deity are marvellously enlarged: and, as their happiness, from necessity, arises from beholding the glory of God, it must have been increased in proportion as their knowledge of this mystery has been enlarged. All this they had yet to learn, before that salvation was proclaimed to man: but, by the revelation of it to the Church, they have been instructed in it; and their views of it, and blessedness arising from it, will yet be more and more enlarged, till the “mystery itself be finished,” and every redeemed soul be perfected in bliss.]

From this wonderful subject we may SEE,

1. What guilt they contract who pervert the Gospel of Christ—

[A blending of any thing with the merits of Christ is, as St. Paul informs us, a substitution of “another Gospel” in the place of that which is revealed; or rather, it is “a perversion of the Gospel of Christ.” And how many are there who are guilty of this? In fact, it is with the utmost difficulty that any one is kept from this sin. All are ready to lean to their own righteousness, and, in one way or other, to look to themselves for something to recommend them to God, and to entitle them to his favour. But, whoever does this, makes the cross of Christ of none effect. Shall this declaration be thought harsh? Look then, and see what this conduct does: see what contempt it pours on the wisdom of God, and on all that he has done for the salvation of man. See how it dishonours and denies every perfection of the Deity. In blending any thing of our own with the work of Christ, we deny that justice was so inexorable, or holiness so immaculate, or truth so inviolate, or mercy itself so great, as the Gospel represents: and we assert, in opposition to it all, that man, with all his infirmities, can by his own good works lay a foundation for boasting before God. Brethren, this is, of all sins, most venial in the sight of man, but most hateful in the sight of God. Nor is this without reason: for other sins withstand only the authority of God; whereas this makes void all the counsels of his love, and all the purposes of his grace. I say then to you, as the Apostle does, that whoever he be that entertains in himself, or encourages in others, such a conceit as this, must be accursed; yea, “though he were an angel from heaven, I repeat it, he must, and shall be, accursed.”]

2. What folly they commit who neglect it—

[The angels are not interested in this mystery as we are: yet, behold, how earnest they are in searching into it! Yet, to the generality of those who call themselves Christians, it is little better than “a cunningly-devised fable.” Methinks, if men were fond of science of any kind, they might be expected to find pleasure in this: for there is no mystery so deep, there is none so certain, there is none which will so richly repay the labour of investigation, as this. This observation I should make, if this mystery were merely a matter for speculation and research. But it is not to be regarded by any one in that light: it is not a subject to occupy the meditations of a theorist, but to engage the devoutest affections of the soul. It is our very life: it is that in which the eternal welfare of our souls is bound up. It prescribes the only possible way of acceptance with God: and he who will not walk in that way, not only renounces all hope of heaven, but plunges himself infallibly into all the miseries of hell. Dear brethren, awake to your duty: awake to your most urgent and important interests: and let the salvation of Christ become the one object of your pursuit. You perceive that St. Paul was sent to preach, that “ALL MEN” might know the fellowship of this mystery. Seek, then, to answer the ends for which it is transmitted to you in the written word, and the ends for which it is preached to you by every minister of Christ.]

3. What happiness is reserved for the saints in heaven—

[The happiness of the holy angels consists mainly in this, in singing, “Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” And how much more must this be the ease, with those who can say, “He hath loved us, and washed us from our sins in his own bloodu!” There can be no doubt but that our happiness will consist in contemplating all the wonders of Christ’s love, and in beholding the glory of God’s perfections as displayed in the great mystery of redemption. And if here, in this world, a little glimpse of Christ is sufficient to fill us “with joy unspeakable and glorified,” what must a full discovery of his glory effect upon our souls? Here even Paul himself saw Christ only “as in a glass darkly:” but in heaven, the least and meanest of the saints shall behold him “face to face.” Shall we not, then, long for the time when we shall be translated to that blissful place, where we shall have the full vision of his glory, and see him as we are seen, and “know him as we are known?” Let us, then, contemplate this blissful scene, till we have already obtained Pisgah views of its excellency, and foretastes of its blessedness. And, whatever hastens us to that land, or prepares us for it, let us welcome it from our inmost souls; “looking for, and hasting unto, the coming of the day of Christ;” that “when his glory shall be revealed, we may rejoice before him with exceeding joy.”]

MMCIV

PRAYER THE MEANS OF THE RICHEST BLESSINGS

Eph. 3:14–19.

For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

MANY who espouse the cause of religion when it is in flourishing circumstances, are apt to decline from it when their profession exposes them to any great trouble. The Ephesians had heard of Paul’s imprisonment at Rome, and were in danger of turning from the faith through the fear of persecution. St. Paul cautions them against being intimidated by the tribulations which he endured for their sakes; and assures them, that they ought rather to consider it as an honour, that their cause had been so vigorously maintained by him; and that he was suffering persecution for asserting their rights in opposition to the bigoted and blood-thirsty Jews. Precluded as he was from prosecuting his ministerial labours for their good, he spent the more time in prayer for them. This was a liberty of which none could deprive him: yea, rather, the more his body was confined, the more his spirit was enlarged on their behalf. He considered them as members of the same family with all the Church militant and Church triumphant, of which Christ is the Head; and, with the profoundest reverence and humility, he implored for them all those blessings which he desired for himself, and which were suited to their state:

I. The strengthening communications of the Spirit—

[The first blessing which a child of God would desire, is strength; because he longs as much to execute his Father’s will, as he does to enjoy his favour. The occasions on which he needs an increase of strength, are many and urgent. He has many trials to endure; many temptations to withstand; many duties to perform: and in himself he is insufficient for any one of these things. But “God will give his Holy Spirit unto them that ask him.” He will “strengthen us in our inner man,” so that our wills shall be active, our affections lively, our resolutions firm, our exertions effectual. It is no small measure of “might with which he will strengthen us:” the greater our necessities, the more abundant will be his liberality towards us: he will bestow “according to the riches of his own glory:” so that, if the utmost efforts of Omnipotence were necessary for us, they should be put forth in our behalf; and God’s own ability should be the measure of his communications to us.]

II. An abiding sense of Christ’s presence—

[“The believer longs to enjoy the presence of God in his soul, because he finds by experience that the “joy of the Lord is his strength.” Nor shall he be disappointed of his hope, if he only spread his desires in prayer before God. There is no habitation, not even heaven itself, in which Christ more delights to dwell, than in the heart of a believer. He has promised to “come and make his abode with his people,” as he did of old in the tabernacle and temple, or as he did in the flesh that he assumed. In them he will exert his power; and to them he will reveal his glory: he will “manifest himself to them, as he does not unto the world.”

But, in order to bring him into the soul, we must exercise faith. It is faith that apprehends, and pleads his promise: it is faith that brings him down from heaven: it is faith which opens the door of the heart for his admission into it: it is faith which detains him there; and which gives us a realizing sense of his presence. It is by prayer that we must obtain this blessing, and by faith that we must enjoy it.]

III. An enlarged discovery of his love—

[The presence of Christ in the soul is desired, in order to a more lively sense of his love. Now “the love of Christ has a breadth and length, a depth and height,” which are utterly unsearchable: it extends to the remotest corners of the earth: it reaches “from everlasting to everlasting:” it descends to the very confines of hell itself, and exalts to thrones of glory those who are its favoured objects. In its full extent, it “passes the knowledge” of men or angels; but in a measure it is “comprehended by all the saints.” Men’s capacity to comprehend it, is proportioned to their growth and stature in the Church of Christ; those who are but infants, hare only narrow and contracted views of it; while those who are advanced to manhood, stand amazed at its immeasurable dimensions.

But in order that we “may be able to comprehend it,” we ourselves should be “rooted and grounded in love” to him. As a sense of his love is necessary to beget a holy affection in us towards him, so a love to him disposes our mind to contemplate, and enlarges our capacity to comprehend, his love to us. Each in its turn is subservient to the promotion of the other: but under circumstances of trial, which endanger the steadfastness of our profession, we are more especially called to have our love to him “rooted and grounded,” so as to be immoveable amidst all the storms with which it may be assailed: and then, from every exercise of our own love, we shall acquire a greater enlargement of heart to admire and adore his love to us.]

IV. A repletion with all the fulness of God—

[The Apostle’s prayer rises at every successive step, till he arrives at a height of expression, which, if it had not been dictated by inspiration, one should have been ready to condemn as blasphemy. Amazing thought! May we offer such a petition. as this? Yes: there is indeed in the Deity an essential fulness, which is incommunicable to his creatures: but there is also a fulness which he does and will communicate. In him are all the perfections of wisdom and goodness, of justice and mercy, of patience and love, of truth and faithfulness: and with these he will “fill” his people, according to the measure of their capacity; so that they shall be “holy as he is holy, and perfect as their Father which is in heaven is perfect.” If any possess but a small portion of his perfections, it is owing to their being “straitened in themselves; for none are straitened in him.”

But how is this to be attained? Will repentance effect it? No. Will mortification procure it? No: that which alone will avail for this end, is an enlarged discovery of the love of Christ; and therefore the Apostle prays for the one in order to the other. Indeed, high thoughts of a creature’s kindness to us have a natural tendency to produce in us a resemblance to him: but a sense of Christ’s love has an irresistible influence to transform us into his image, and to “fill us with all his fulness.”]

REFLECTIONS—

1. How much do the saints in general live below their privileges!

[Who that is conversant with the religious world, would imagine that such things as are mentioned in the text were ever to be attained? One is complaining of his weakness and insufficiency; another, of his darkness and distance from Christ: one is harassed with doubts and fears; another bewails his emptiness and the prevalence of sin. Alas!. alas!. how different would be their experience, if they were more constant and importunate in prayer! What strength and comfort, what light and holiness, might they not enjoy! Beloved brethren, do but contemplate the state to which the Ephesians were taught to aspire, and you will blush at your low attainments, and be confounded before God for your partial acquaintance with his mercies.]

2. How rich is the benefit of prayer!

[There is nothing for which “effectual and fervent prayer will not avail.” However “wide we open our mouths, God will fill theme.” We may search out all the promises in the Bible, and take them, like notes of hand, for payment: our God will never refuse what is good for us: his generosity is unwearied, his faithfulness inviolate, his treasury inexhaustible. O that there were in us such a heart, that we could go to him at all times, renewing our petitions, and taking occasion, from every fresh grant, to enlarge our desires, and be more importunate in our entreaties! Beyond the Apostle’s request we cannot perhaps extend our conceptions: but short of them we would not stop. Ambition here is virtue. Let no strength but omnipotence, content us: no presence but the actual dwelling of Christ in our hearts, satisfy us: no view of his love but a comprehension of it in all its dimensions, limit our researches: nor any communication short of all the fulness of God, allay our appetite for his blessings.]

EPHESIANS, III. 18, 19.

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

MMCV

GOD’S POWER TO BLESS HIS PEOPLE

Eph. 3:20, 21.

Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen.

MAN is a dependent creature, and therefore should be instant in prayer: but he is also a creature infinitely indebted to his God, and therefore he should abound also in thanksgiving. The Apostle’s direction to us is, that “in every thing, by prayer and supplication, with thanksgiving, we should make our requests known unto God.” This rule he himself observed, as well in relation to those for whom he interceded, as for himself. He has been pouring out his heart before God on behalf of the Church at Ephesus; and he concludes the prayer with that animated doxology which we have just read.

It is our intention to consider,

I. His representation of the Deity—

God has given a wonderful display of his omnipotence in the visible creation: and he is ever ready to exert it in the behalf of those who call upon him. There is no limit to his power to bless his people—

[We may ask what we will, and he will do it for us. We may “ask” for the pardon of all our sins, the supply of all our wants, and for support in all our conflicts; and he will grant our requests. We may then bring forth all the promises in the Bible, and “ask” for the fulfilment of them all to our souls: and they also shall be granted. We may then collect all the most comprehensive expressions that language can afford us, and offer them in prayer before him; and still his liberality will keep pace with our petitions.

After having exhausted all the powers of language, we may proceed to stretch our imaginations beyond the limits of distinct and accurate conception: and, provided the things be proper for him to give, and for us to receive, he can, and will, bestow them. He will do for us not only what we ask, but what we “think;” he will do it “all” and “above” all, and “abundantly” above all, yea, “exceeding” abundantly above all that we can ask or think.

What a glorious view does this give us of the power and goodness of our God!]

The works which he has already wrought in us, are a specimen and pledge of what he will yet do for us—

[Let us survey what he has done, and is doing, in every one of his saints. He has quickened a dead soul. This is as great a work as that which he performed in raising Christ from the dead, and setting him above all the principalities and powers of earth, of hell, of heaven; and, in that view, it displays the exceeding greatness of his power.

He has turned the tide of our affections back again to the fountain head. They were flowing with an irresistible current towards the creature; and God has arrested them in their course, and caused them to flow with rapidity and strength towards himself. We admire this phenomenon in rivers near the sea: but the spiritual change is an incomparably greater display of omnipotence than that; it is nothing less than a new creation.

He preserves a spark alive in the midst of the ocean. What is the principle of grace within us, but a spark of heavenly fire kindled in us by the Spirit of God? But, instead of finding any thing in the heart to keep it alive, it meets with every thing calculated to repress its ardour. Yet though immersed, as it were, in an ocean of corruption, it maintains its vigour, and burns brighter in proportion to the efforts made for its extinction.

He has taken “a brand out of the burning” and is fitting it for a conspicuous ornament in his temple. We are in ourselves only like branches of a vine, of which “no use can be made, not even a pin to hang any vessel thereon:” moreover, we still bear the marks of the fire upon us: yet is God forming and polishing us that we may be an ornament to heaven itself: so that, when we appear there, the Workman shall be both “admired in us, and glorified in us.”

These things shew “the power which now worketh in us, according to which” God will exert himself in future. What has done, and is yet doing, is an earnest of what he will do: it is the commencement of that work which will be perfected in glory.]

On this delightful view of the Deity the Apostle grounds,

II. His doxology—

That we may have a just and comprehensive view of this, let us consider,

1. What is that “glory” which is due to God—

[We certainly must not limit the word “glory” to the mere idea of praise. We must understand it as corresponding with the fore-mentioned character of God; and as importing admiration, entreaty, confidence, thanksgiving.

We cannot contemplate the power and goodness of God, without being filled with admiration and love. Instead of giving him glory, we should dishonour him in the highest degree, if we did not adopt the language of the Psalmist, “Who in the heavens can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord? O Lord God of Hosts, who is a strong Lord like unto thee?”

And to what purpose do we admire God’s power to bless his people, if we do not present before him our entreaties? It is in vain that we confess him able to answer and exceed our petitions, if we do not carry to him our sins to be forgiven, and our wants to be supplied. If we believe that he will fill our mouths, we cannot but open them wide.

We must also, under the most trying circumstances, maintain an unshaken confidence in him, as able and willing to save. It was by this that Abraham “gave glory to God:” “He staggered not at the promises through unbelief, but was strong in faith,” believing, that if he should reduce his beloved Isaac to ashes, “God was able to raise him up again,” and to accomplish all that he had spoken respecting him.

As for the offering of thanksgiving, that is the first and most obvious meaning of the Apostle in the text. We must not think of God merely as “able” to do such great things, but as willing also: and for the encouragement which this representation of the Deity affords us, we must bless, and praise, and magnify his name. The words of the Psalmist are exactly suited to the occasion; “Blessed be the Lord God, the God of Israel, who only doeth wondrous things: and blessed be his glorious name for ever: and let the whole earth be filled with his glory. Amen, and Amen.]

2. How, and by whom, it should be offered—

[It is “by Jesus Christ” alone that any blessings descend from God to us: and it is by him that all our services must ascend to him. However devout and excellent the offering be, it cannot come to God but by Jesus Christ. It neither has, nor can have, any merit in itself: it must derive all its value from the merit of his death, and the virtue of his intercession. This is the uniform testimony of the inspired writers: and it is of infinite importance that we should be grounded in the knowledge of it.

But who are they that are to give him glory? The Apostle says, “To him be glory in the Church.” He does not exclude the world, as though they had no reason to bless their God; but because he knew that they had no disposition to bless him. They do not pray to him: how then should they receive answers to prayer? and how should they discover his ability to exceed our highest thoughts? But the Church are “a people nigh unto God:” they are in the habit of praying to him, and of receiving answers to their prayers: and they know, by sweet experience, his power and willingness to saveo. They therefore arc disposed to give him glory: and they would gladly spend eternity itself in advancing his honour, and singing his praise.

And is there one amongst you that does not add, “Amen?” If there be one such ungrateful wretch, let him know, that God is as “able to destroy as he is to save.” But let us hope rather that all of you are now like-minded with the Apostle, and that you will go from this place to “praise the Lord, who hath dealt wondrously with your.” Take then with you those delightful strains of David; “Among the gods there is none like unto thee, O Lord; neither are any works like unto thy works: for thou art great, and doest wondrous things: thou art God alone.”]

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