Eph. 6:12, 13.

Eph. 6:12, 13.

MMCVI

A CONSISTENT WALK ENJOINED

  Eph. 4:1–3.

I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowhness and meekness, with long-suffering, forbearing one another in lore; endeavouring to keep the unity of the Spirit in the bond of peace.

THE end of all true religion is practice: and the perfection of practice is a habit of mind suited to the relations which we bear to God and man, and to the circumstances in which from time to time we are placed. It is not by external acts only that we are to serve God: the passive virtues of meekness, and patience, and long-suffering, and forbearance, are quite as pleasing in his sight, as the most active virtues in which we can be engaged. Hence St. Paul, in entering on the practical part of this epistle, entreats the Ephesian converts to pay particular attention to these graces, and to consider them as the clearest evidences of their sincerity, and the brightest ornaments of their profession. He was at this time a prisoner at Rome: but no personal considerations occupied his mind. He had no request to make for himself; no wish for any exertions on their part to liberate him from his confinement: he was willing to suffer for his Lord’s sake; and sought only to make his sufferings a plea, whereby to enforce the more powerfully on their minds the great subject which he had at heart, their progressive advancement in real piety.

With a similar view we would now draw your attention to,

  I.      His general exhortation—

First, let us get a distinct idea of what the Christian’s “vocation” is—

[It is a vocation from death to life, from sin to holiness, from hell to heaven.

Every Christian was once dead in trespasses and sins — — — But he has heard the voice of the Son of God speaking to him in the Gospelb — — — and, through the quickening influence of the Holy Spirit, he “has passed from death unto life;” so that, though once he was dead, lie is now alive again; and though once lost, he is foundd — — —

From the time-that he is so quickened, he rises to newness of life. Just as his Lord and Saviour “died unto sin once, but, in that he liveth, liveth unto God,” so the Christian is conformed to Christ in this respect, “reckoning himself dead unto sin, but alive unto God through Jesus Christ.” By his very calling he is “turned from darkness unto light, and from the power of Satan unto Godg;” and engages to be “holy, even as God himself is holy” — — —

Once the believer was a “child of wrath, even as others;” and, had he died in his unconverted state, must have perished for ever. But through the blood of Jesus he is delivered from the guilt of all his sins, and obtains a title to the heavenly inheritance — — — Hence he is said to be “called to the kingdom and glory of his God,” and “to the obtaining of the glory of our Lord Jesus Christ.”

Thus is the Christian’s “a high,” “a holy,” and “a heavenly calling.”]

Such, believer, being thy vocation, thou mayest easily see what kind of a walk that is which is suited to it—

[Dost thou profess to have experienced such a call? “Walk worthy of the” profession which thou makest, the expectations thou hast formed, and the obligations which are laid upon thee.

It is not any common measure of holiness that befits a person professing such things as these. How unsuitable would it be for one who pretends to have been “born from above,” to be setting his affections on any thing here below; or for one who is “a partaker of the Divine nature,” to “walk in any other way than as Christ himself walked!” — — —

And, seeing that you “look for a better country, that is, an heavenly,” should you not aspire after it, and “press forward towards it, forgetting all the ground you have passed over, and mindful only of the way that lies before you? — — — Should not “your conversation be in heaven,” where your treasure now is, and where you hope in a little time to be, in the immediate presence of your God?

If you have indeed been so highly distinguished, should you not “live no longer to yourselves, but altogether unto Him who died for you and rose again?” Should any thing short of absolute perfection satisfy you? Should you not labour to “stand perfect and complete in all the will of God?”

This then is what I would earnestly entreat you all to seek after, even to walk worthy of your high calling, or rather, “worthy of the Lord himself,” who hath “called you out of darkness into his marvellous light.”]

But that we may come more closely to the point, we will call your attention to,

  II.      The particular duties he inculcates—

In order to adorn our Christian profession, we must especially keep in view,

  1.      1. The cultivation of holy tempers in ourselves—

[Without this, nothing can ever prosper in our souls. “Lowhness and meekness” are unostentatious virtues; but they are of pre-eminent value in the sight of God. They constitute the brightest ornament of “the hidden man of the heart,” which alone engages the regards of the heart-searching God. In the very first place, therefore, get your souls deeply impressed with a sense of your own unworthiness, and of your total destitution of wisdom, or righteousness, or strength, or any thing that is good. No man is so truly rich as he who is “poor in spirit;” no man so estimable in God’s eyes, as he who is most abased in his own. With humility must be associated meekness. These two qualities particularly characterized our blessed Lord: of whom we are on that account encouraged to learno; and whom in these respects we are bound to imitate, “having the same mind as was in him.” Let these dispositions then be cultivated with peculiar care, according as St. James has exhorted us; “Who is a wise man and endued with knowledge amongst you? let him shew out of a good conversation his works with meekness of wisdom.”

And whilst we maintain in exercise these graces, let us also be long-suffering, forbearing one another in love. However meek and lowly we are in ourselves, it cannot fail but that we must occasionally meet with things painful from others. The very graces which we manifest will often call forth the enmity of others, and cause them to act an injurious part towards us. But, if this should be the case, we must be long-suffering towards them, not retaliating the injury, nor harbouring resentment in our hearts, but patiently submitting to it, as to a dispensation ordered by Infinite Wisdom for our good. But, where this is not the case, there will still be occasions of vexation, arising from the conduct of those around us: the ignorance of some, the misapprehensions and mistakes of others, the perverseness of others, the want of judgment in others, sometimes also pure accident, will place us in circumstances of difficulty and embarrassment. But from whatever cause these trials arise, we should shew forbearance towards the offender, from a principle of love; not being offended with him, not imputing evil intention to him, not suffering our regards towards him to be diminished; but bearing with his infirmities, as we desire that God should bear with ours.

Now it is in preserving such a state of mind in ourselves, and manifesting it towards others, that we shall particularly adorn the Gospel of Christ: and therefore, in our endeavours to walk worthy of our high calling, we must particularly be on our guard, that no temper contrary to these break forth into act, or be harboured in the mind.]

  2.      The promotion of peace and unity in all around us—

[As belonging to the Church of Christ, we have duties towards all the members of his mystical body. There ought to be perfect union amongst them all: they should, if possible, be “all joined together in the same mind and in the same judgment.” But, constituted as men are, it is scarcely to be expected that all who believe in Christ should have precisely the same views of every doctrine, or even of every duty. But whatever points of difference there may be between them, there should be a perfect unity of spirit: and to preserve this should be the constant endeavour of them all. All should consider themselves as members of one family, living under the same roof: if the house be on fire, they all exert themselves in concert with each other, to extinguish the flames: they feel one common interest in the welfare of the whole, and gladly unite for the promotion of it. Thus it should be in the Church of Christ. Every thing tending to disunion should be avoided by all; or if the bonds of peace be in any degree loosened, every possible effort should be made to counteract the evil, and re-establish the harmony that has been interrupted. A constant readiness to this good office is no low attainment; and, when joined with the graces before spoken of, it constitutes a most useful and ornamental part of the Christian character. Attend then to this with great care. Shew that you “do not mind your own things only, but also, if not chiefly, the things of others.” Shew, that the welfare of the Church, and the honour of your Lord, lie near your heart: and let no effort be wanting on your part to promote so glorious an object. Be willing to sacrifice any interest or wish of your own for the attainment of it; even as Paul “became all things to all men,” and “sought not his own profit, but the profit of many, that they might be saved.”]

  And now, let me, like the Apostle, make this the subject of my most earnest and affectionate ENTREATY. Consider, “I beseech you,”

  1.      Its aspect on your own happiness—

[It is the consistent Christian only that can be happy. If there be pride, anger, or any hateful passion indulged, “it will eat as doth a canker,” and destroy all the comfort of the soul; it will cause God to hide his face from us, and weaken the evidences of our acceptance with him. If then you consult nothing but your own happiness, I would say to you, “Walk worthy the vocation wherewith ye are called; and especially in the constant exercise of humility and love.”]

  2.      Its aspect on the Church of which you are members—

[It is impossible to benefit the Church, if these graces be not cultivated with the greatest care. In every Church there will be some, who, by unsubdued tempers, or erroneous notions, or a party-spirit, will be introducing divisions, and disturbing the harmony which ought to prevail. Against all such persons the humble Christian should be on his guard, and oppose a barrier. And it is scarcely to be conceived how much good one person of a humble and loving spirit may do. If “one sinner destroyeth much good,” so verily one active and pious Christian effects much. Let each of you then consider the good of the whole: consider yourselves as soldiers fighting under one Head. Your regimental dress may differ from that of others; but the end, and aim, and labour of all, must be the same; and all must have but one object, the glory of their common Lord.]

  3.      Its aspect on the world around you—

[What will the world say, if they see Christians dishonouring their profession by unholy tempers and mutual animosities? What opinion will they have of principles which produce in their votaries no better effects? Will they not harden themselves and one another in their sins, and justify themselves in their rejection of the Gospel, which your inconsistencies have taught them to blaspheme? But if your deportment be such that they can find no evil thing to say of you, they will be constrained to acknowledge that God is with you of a truth, and to glorify him in your behalf. Especially, if they see you to be one with each other, as God and Christ are one, they will know that your principles are just, and will wish to have their portion with you in a better world.]

  4.      Its aspect on your eternal welfare—

[In all the most essential things, all the members of Christ’s mystical body are of necessity united: there is “one body,” of which you are members: “one Spirit,” by which you are animated; one inheritance, which is the “one hope of your calling;” “one Lord,” Jesus Christ, who died for you; “one faith,” which you have all received; “one baptism,” in the name of the Father, and of the Son, and of the Holy Ghost, of which you have all partaken; one God and Father of all, who “is above all,” by his essential majesty, and “through all,” by his universal providence, “and in you all” by his indwelling Spirit: and shall you, who are one in so many things, be separated from each other so as not to be one in Christian love? It cannot be: your love to each other is the most indispensable evidence of your union with him: and, if you are not united together in the bonds of love in the Church below, you never can be united in glory in the Church above. If ever then you would join with that choir of saints and angels which are around the throne of God, be consistent, be uniform, be humble; and let love have a complete and undisputed sway over your hearts and lives.]

MMCVII

CHRISTIAN UNITY

  Eph. 4:4–6.

There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.

IT is often urged, as an objection against Christianity, that those who profess it are not agreed respecting the doctrines which it inculcates: and we are triumphantly urged to come to an agreement amongst ourselves, before we attempt to proselyte others to our religion. That persons calling themselves Christians differ widely from each other, is readily acknowledged. But it must be remembered, that Christianity is not a mere theory, which leaves men at liberty in relation to their practice: it is a religion which requires its votaries to have their whole souls brought into subjection to it, and cast, as it were, into its very mould: and those who affect not a conformity to its doctrines, will deny the doctrines themselves; having no alternative, but to set aside the requirements, or to condemn themselves for their disobedience to them. But between real Christians there is, on all the fundamental points of religion, a surprising agreement, even such an unity as does not exist on any other subject under heaven. Every true believer, whether learned or unlearned, feels himself to be a sinner before God; dependent altogether on the blood of Christ to purge him from his guilt, and on the Spirit of Christ to renew and sanctify his soul. The necessity of universal holiness, too, is equally acknowledged by all; so that, whatever difference there may appear to be between the different members of Christ’s mystical body, it is only such as exists in the countenances of different men; the main features being the same in all; and the diversity being discoverable only on a closer inspection.

That this truth may the more fully appear, I will take occasion, from the words before us, to shew,

  I.      The foundation which the Gospel lays for unity—

The unity of the Gospel is carried to a great extent—

[The whole Christian Church is brought by the Gospel into “one body,” of which Christ is the head, and all true believers are the members. This body is inhabited by “one Spirit,” even the Holy Ghost, who pervades the whole, and animates it in every part. It is his presence only that gives life; and were he withdrawn for a moment, the soul would be as incapable of all spiritual motion, as a dead corpse is of all the functions of the animal life. To “one hope are we all called, even to an inheritance which is incorruptible and undefiled, and that fadeth not away, reserved in heaven for us.” The “one Lord” of all is the Lord Jesus Christ, who “purchased the Church with his own blood,” and presides over it as “Lord of all,” and will judge every member of it in the last day. To all of them there is but “one faith;” to which all, without exception, must adhere, and by which alone they can be saved. Into this new-covenant state they are all admitted by “one baptism,” “in the name of the Father, and of the Son, and of the Holy Ghost.” And of all there is one God and Father, “who is above all,” by his almighty power; “and through all,” by his superintending providence; “and in all,” by the constant operation of his Spirit and grace.]

All this may well serve as a foundation for unity, amongst those who profess the Gospel—

[The force of this observation is universally acknowledged, in reference to the corporeal frame. The whole human frame proceeds from one source, is subject to the same wants, nourished by the same supplies, and affected with the same lot. In reference to that, it is judged reasonable that every part should have the same care one for the other; and that every member should sympathize with the rest, whether in a way of joy or sorrow, according as circumstances may require. All idea of a separate interest is quite excluded; and the happiness of every individual part is bound up in the welfare of the whole. Much more, therefore, may all disunion be proscribed in so sacred a body as the Church, where not merely the prosperity of the different members is at stake, but the honour of Almighty God also, and the interests of the whole world.]

Accordingly, we find universal harmony provided for, in,

  II.      The unity it enjoins—

It requires an unity,

  1.      Of sentiment—

[This is not to be expected in every thing: for, where the mind is so constituted as ours is, and possesses such different measures of information, and beholds subjects from such different points of view, it is not possible that there should be a perfect agreement of sentiment upon every thing. But it may well be expected to prevail, so far at least as to prevent dissension and division in the Church of God. This the Apostle inculcated with all possible earnestness: “I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no division among you; but that ye be perfectly joined together in the same mind, and in the same judgment.” A departure from this rule is declared to be a proof of grievous carnalityd: and, if fostered in the soul, and promoted in the Church, it is judged a sufficient ground for the most marked disapprobation from every child of God: “Mark them who cause divisions and offences contrary to the doctrine which ye have learned, and avoid them: for they that are such serve not the Lord Jesus Christ, but their own belly” and corrupt appetites.]

  2.      Of affection—

[Love is the grace which most adorns the true Christian: it is properly his distinctive mark. It is not to be interrupted by party distinctions; which, instead of justifying an alienation from each other, should themselves, as far as possible, be buried in oblivion. In the body, no one member can say to another, “I have no need of you:” the least and lowest has its appropriate office, as well as those whose powers are of a superior order: nor does its difference of form or office cause it to be overlooked, or its welfare to be despised. But herein the Christian world is doubtless very defective. Minor differences and distinctions are magnified among them into occasions of mutual aversion; insomuch, that a circumstantial difference, in relation to the mere externals of religion, often sets persons as far asunder as they are even from professed heathens. But let not Christianity be blamed for this. The evil arises solely from that corruption of the human heart which Christianity is intended to subdue and mortify. And I cannot but regard the change which has taken place in this respect, through the influence of the Bible Society, as a blessing of peculiar magnitude to the whole Church of God. The duty of all, to whatever denomination of Christians they may happen to belong, is, to “love as brethren;” yea, to “be kindly affectioned one to another with brotherly love, in honour preferring one to another.” The true pattern is that which was set us on the day of Pentecost — — — To all, therefore, I would say, with the Apostle, “If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like-minded; having the same love, being of one accord, of one mind.”]

  3.      Of conduct—

[As immortal beings, we all have one great pursuit, which we ought to follow with our whole hearts, and in comparison of which all other things should be as dung and dross. We should all resemble the twelve tribes of Israel, in their journey through the wilderness. All kept their appointed places; those who led, not despising those who followed; nor those who moved in the rear envying those who led the van. All surrounded the tabernacle, as the first object of their unvaried solicitude; and all looked forward to Canaan, as the crown and recompence of all their labours. So should it be with us. To advance the cause of God in this world, and to reach the promised land, should be the objects nearest to all our hearts. In this, then, let us all unite: “forgetting the things which are behind, and reaching forth unto those things which are before, let us press forward for the prize of the high calling of God in Christ Jesus.” Let us, I say, as many as be perfect, “be thus minded.”]

MMCVIII

THE ASCENSION OF CHRIST

  Eph. 4:7, 8.

Unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.

FROM the divisions which exist in the Christian Church, it has been said, by the enemies of Christianity, “First agree amongst yourselves, before you attempt to proselyte others to your religion.” That divisions do exist, is undeniable: and that they are a disgrace to our holy religion, must be confessed. But still, whilst we mourn over these differences, we believe that there is no society under heaven that is more agreed in all essential points than the Church of Christ. In the great essential points of repentance towards God and faith in our Lord Jesus Christ, and the necessity of obedience to all the commands of God, there is no difference amongst any true Christians, whether they be found amongst the most enlightened philosophers or the most uncivilized barbarians. In our bodily frame there are many members, which, though widely different from each other in their use and structure, are in perfect harmony with each other, as being all actuated by the same spirit, harmoniously employed for the good of the whole. And this is precisely what exists in the Church of Christ: “There are diversities of gifts, but the same Spirit: and there are diversities of administrations, but the same Lord: and there are diversities of operations; but it is the same God who worketh all in all. But the manifestation of the Spirit is given to every man to profit withal: for to one is given, by the Spirit, the word of wisdom; to another, the word of knowledge, by the same Spirit; to another, faith, by the same Spirit; to another, the gifts of healing, by the same Spirit; to another, the working of miracles; to another, prophecy; to another, discerning of spirits; to another, divers kinds of tongues; to another, the interpretation of tongues: but all these worketh that one and the self-same Spirit, dividing to every man severally as he will.” This is exactly what the Apostle affirms in the passage before us: whatever differences there be amongst us, we should “forbear one another in love, endeavouring to keep the unity of the Spirit in the bond of peace:” for, amidst all those differences, “there is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all.” Whatever differences are made, either in respect of gifts or graces, they are all made by the Lord Jesus Christ himself, agreeably to what had been foretold concerning him; as the Apostle says in our text: “Unto every one of us is given grace according to the measure of the gift of Christ: wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.”

In discoursing on these words, we shall be led to consider,

  I.      The obligations we owe to Christ—

On the primitive Church there were many special and miraculous gifts bestowed: in reference to which, the Apostle says of Christ, “He gave some, Apostles; and some, prophets; and some, evangelists; and some, pastors and teachers.” But, whilst a distinction was made amongst the members of the Church in reference to gifts, there were graces bestowed indiscriminately on all, though in different degrees, according to the will and pleasure of the Giver of them all, the Lord Jesus Christ. And thus it is at this time:

There is amongst men a great diversity both of gifts and graces—

[Some are endowed with richer talents than others originally, at their first coming into the world. In early infancy, a distinction is visible, both in respect to corporeal and mental endowments; weakness and imbecility being the lot of some, whilst strength and energy are the happy portion of others. Wealth and poverty also place men far asunder, in reference to their station in society; insomuch that, to one who considers only the outward appearance, the most elevated and the most depressed of men seem almost to belong to different orders of creation, rather than to different ranks of the same order. Something of the same may be noticed in reference to the graces of men. I say, something of the same: for, where any portion of real grace is, there is such an elevation of character, that there is a far less distance between the extremes of those who are born of God, than there is of those who are yet in their natural and unregenerate state. But St. John speaks of “little children, young men, and fathers,” in the Church; and consequently there must of necessity be so much of disparity in real saints as will justify the use of these appropriate and characteristic terms.]

But, whatever be the measure of any man’s gifts, he is altogether indebted to the Lord Jesus Christ, as the true source and giver of them—

[We see the truth of this observation in reference to intellectual powers; which, even before any means have been used for the improvement of them, are found much stronger in some than in others. And, though I readily acknowledge that talent depends, in some measure, on the cultivation of the human mind, yet I must say, it is God alone who inclines or enables us to cultivate it with effect. In like manner it must be confessed, that much also may depend on our use of the means of grace; but still I must say, that it is “God alone who gives us either to will or to do;” and, consequently, whatever flows from our willing and doing must be his gift also. Remember then, I pray you, to whom you are indebted for every grace you possess. Have you any measure of repentance? it is conferred on you by the Lord Jesus Christ. Have you any measure of faith? “it has been given you by him to believe.” Have you any measure of holiness? this also has come from Him, “who is wonderful in counsel, and excellent in working.” Yet we must not suppose that no guilt attaches to us for the want of these graces: we are bound to repent, and believe the Gospel, and to obey the commands of God; and shall be justly doomed to punishment, if we abide in impenitence or unbelief. Yet, for all these graces, so far as we possess them, we must confess our obligation to the Lord Jesus Christ, who, in the distribution of them, acts according to his own sovereign will: so that we have no ground for glorying, if we possess a larger measure; nor for repining, if we possess a less. We may “covet earnestly, indeed, the best gifts;” but, whatever be the measure of them which has been conferred upon us, we must be thankful for them, and improve them diligently, for the benefit of man, and the honour of our God.]

Whilst we acknowledge our obligations to Christ, it will be proper to inquire,

  II.      Whence it is that he is empowered to confer them—

Respecting this we are informed by David, who prophesied concerning our blessed Lord, and foretold that he should be invested with the power which is here ascribed to him.

Let us first understand the prophecy itself—

[The psalm, from whence it is taken, was written by David, on occasion of his carrying up the ark to Mount Zion. David, having subdued all his enemies, desired to honour God by bringing up the ark from Kirjath-jearim to Mount Zion, and placing it in the tabernacle there, as its permanent abode. In celebrating this event, he goes back to the days of Moses, when all the hosts of Egypt were destroyed in the Red Sea; and the Hebrews, enriched with the spoils of Egypt, formed with them a tabernacle for the service of their God. In both events, the triumphs of Israel’s God were seen, and the work of their Messiah was prefigured: “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them.”]

Now let us see the application of it to the Lord Jesus—

[Our blessed Saviour had now vanquished all his enemies upon the cross: “by death he had overcome death, and him that had the power of it, that is, the devil;” and “having spoiled principalities and powers, he triumphed over them openly upon the cross.” In his ascension, like a mighty conqueror, he “led them captive,” as it were, at his chariot-wheels: and as conquerors, in their triumphs, were wont to scatter gifts and largesses among the people, so he received from his heavenly Father the Holy Spirit, and poured him forth upon the Church, in all his gifts and graces, in order that “the most rebellious” of men might be converted to the Lord, and “the Lord God might dwell among them.” The right to confer these gifts was founded on his previous conflicts and victories: and, when they were completed, the right was exercised, to the unspeakable benefit of the Church at that day; and not at that day only, but in all subsequent ages, even to the present hour.]

  Now, then, SEE,

  1.      What reason we have to bless God for the events which are this day commemorated amongst us—

[The Apostle tells us, in the words following my text, that “Jesus ascended up far above all heavens, that he might fill all things.” This was the very end of his ascension. He had come down from heaven, that he might procure for us these blessings: and now he ascended up to heaven, that he might confer on us the fruits of his victories. The sun arises on the earth, that he may diffuse his benefits through the whole material creation: and in like manner the Sun of Righteousness is risen, to scatter forth his blessings upon fallen man. Does any one feel his need of grace, or mercy, or peace? let him remember, that the Lord Jesus Christ is ascended to heaven on purpose to bestow them. Had he not ascended, the Holy Ghost would never have been sent down to us: but now that Jesus “has received from the Father the promise of the Holy Ghost,” no one needs to remain destitute of any spiritual blessing whatever. If it be said, we have been rebellious; I answer, our past rebellions will be no bar to the communication of his blessings to us, if only we be willing to lay down the weapons of our warfare, and to implore mercy at his hands. It is “for the rebellious” that he himself has received the gift; and on the rebellious he is willing to confer it. Let all then, without exception, rejoice in the evidence they have, that Christ has vanquished all their enemies; and in the certainty, that all who look to him shall be enriched “out of his fulness, receiving grace” upon grace, and grace corresponding with the grace which there was in him.]

  2.      What rich measures of grace we are authorized to aspire after—

[Though we all ought to be thankful for the smallest measure of grace, we should never be satisfied till we have attained the largest. We are told by the Apostle, that we should “grow up into Christ as our living Head,” even “unto a perfect man, unto the measure of the stature of the fulness of Christ himself.” What a glorious object for our ambition is here! O brethren, be not straitened in your own bowels; for ye are not straitened in your God! The lord Jesus, who first descended from heaven, and became incarnate for you, is now ascended to heaven in the very nature that he assumed for you: and well does he know all your wants and necessities, which he is as ready, as he is able, to supply. Open wide, therefore, your mouth, in supplication to him; and be assured, that he will give you a more abundant supply of his Spirit; nor will ever withhold his hand, till you are filled with all the fulness of God.]

MMCIX

THE USE OF A STATED MINISTRY

  Eph. 4:11–16.

And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ; from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

IT is a truth never to be forgotten, that the Lord Jesus Christ is the fountain of life, and that “all our fresh springs are in him,” Unless this be borne in mind, we shall never be able to do the will of God aright; nor will Christ ever be glorified by us as he ought to be. Hence the Apostle, after exhorting the Ephesian converts to walk worthy the vocation wherewith they had been called, reminds them, that, so far as they had been enabled to do this, they had done it through grace received from the Lord Jesus Christ, who, according to the predictions concerning him, had ascended up to heaven, and bestowed it upon them. One particular prediction to this effect he specifies; and then, commenting upon it, declares, that Jesus, having triumphed over all his enemies, had, after the manner of conquerors, who scattered gifts and largesses amongst their followers, conferred these and other blessings upon them. Of the other blessings he had bestowed upon his Church, the Apostle mentions some which were extraordinary and temporary, as apostles, prophets, and evangelists; and some which were ordinary and permanent, as pastors and teachers, whose office was to be continued for the benefit of the Church in all succeeding generations.

What the particular benefits were which the Church was to derive from these pastors and teachers, he then proceeds to notice, and sets them forth under a variety of most beautiful and instructive images. That we may enter more fully into the subject, we shall endeavour to shew,

  I.      The ends for which a stated ministry was ordained—

These were,

  1.      The perpetuating of a succession of duly qualified instructors in the Church—

[This seems to be the import of those words which first occur in our text, and which might perhaps have been more properly translated, “For the fitting of holy men for the work of the ministry for the edification of the body of Christ.” Amongst the Jews, especial care was taken that the knowledge of the true God should be transmitted to the latest generations: as David says; “God established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers that they should make them known to their children; that the generation to come might know them, even the children which should be born; who should arise and declare them to their children.” So under the Christian dispensation, care is taken, that there never shall be wanting a, succession of persons duly qualified and authorized to transmit to every succeeding generation the knowledge of Christ, and of his Gospel. St. Paul says to Timothy, “The things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” Were the ministerial office to cease, the Church itself would soon fall into decay: for though it is certain that the Scriptures are of themselves, when applied by the Holy Spirit to the soul, able to make men wise unto salvation, it is also certain, that the ministry of the word is, and ever has been, the chief instrument which God makes use of for the conversion of the world. A vision was given to Cornelius, and an angel sent to inform him where he might find an authorized instructor; and repeated visions were given to Peter, and not only given, but explained to him by the Holy Ghost, in order to remove his scruples, and prevail upon him to go to Cornelius, for the express purpose of honouring God’s instituted means of communicating the knowledge of his Gospel. For the very same end was Philip directed, by the Holy Ghost, to go to the Ethiopian eunuch, and to open to him the portion of Scripture which he was reading. The Spirit might as easily have opened the eyes of the eunuch, without the intervention of Philip: but he chose to put the honour on the means which he had instituted; and to effect that by his minister, which he would not effect by the word alone.

In all ages shall such ministers be raised up, through the operation of the preached word; nor shall the Church cease to be supplied with them, till there shall remain no more members to be added to her, nor any further work to be wrought in those of which she is composed.]

  2.      The edification of the Church itself—

[The Church of Christ is his body: those who believe in him are his members: and every member has a measure of growth which it is destined to attain: and it is the completeness of the members in number and proficiency, that constitutes the perfection of the whole body. Towards this perfection the Church is gradually advancing. To help forward this good work is the office of God’s servants, who are continually labouring for the good of the Church, and striving to edify her in faith and love. The ignorant they are to instruct; the weak they are to strengthen and establish; the wandering they are to bring back; and over every member are they so to watch, that all may be progressively fitted for the discharge of their respective offices, and that God may be glorified in all.]

But as the ministry can be effectual only through the medium of our own exertions, it will be proper to shew,

  II.      The use we should make of it—

It finds us sinners: it brings us to the state of saints: and when formed by it into one great community, it leads us to a performance of the duties we owe to all the members of that body. In each of these states we have duties to perform—

  1.      As sinners, we should seek that faith which alone will save us—

[There is but “one faith;” and one “knowledge of the Son of God,” in which we must be all agreed. In matters of minor importance we may differ from each other: but “the Head we must all hold:” we must simply look to the Lord Jesus Christ, as dying for us, and as making reconciliation for us by the blood of his cross; our hope must be in him, and in him alone: and, if we place the smallest dependence on any thing of our own, we can have no part in his salvation. In relation to this matter, there must be no diversity: perfect “unity” is required: and to bring you to this unity, is the great scope of our labours. Brethren, consider this; and inquire whether our ministry has had a proper influence upon you in this respect? Have you been made to feel yourselves guilty and undone; and have you fled to Christ for refuge, as to the one hope that is set before you? — — — Have you renounced all dependence whatever on yourselves; and are you daily looking to him as “made of God unto you wisdom, and righteousness, and sanctification, and redemption?” — — — We say again, that if our ministry be not effectual to bring you to this, it is not a savour of life unto you, but a savour of death to your more aggravated condemnation.]

  2.      As believers, we should seek to “grow up into Christ in all things”—

[Whilst we are yet weak in the faith, we are in constant danger of being turned aside from the truth of God. Both men and devils will labour incessantly to draw us from the one foundation of a sinner’s hope. But we are to be “growing in grace and in the knowledge of our Lord and Saviour Jesus Christ.” We are not to continue “as children, tossed to and fro, and carried about with every wind of doctrine:” we are to be aware of the devices of our enemies: we are to get a deeper insight into the great mystery of godliness: we are to become daily more and more established in the truth as it is in Jesus, so as to be proof against all “the sleight of men, and the cunning craftiness whereby they lie in wait to deceive.” On whatever side we are assaulted, our enemies should find us armed. Are we attacked by the specious reasonings of false philosophy, or the proud conceits of self-righteous moralists, we should reject the dogmas both of the one and the other, and “determine to know nothing but Jesus Christ and him crucified.” “To him we should cleave with full purpose of heart,” making daily more and more use of him in all his offices. As our Priest, we should confide more simply in the atonement he has offered for us, and in his continual intercession for us at the right hand of God. As our Prophet, we should rely on him more entirely to instruct us in the knowledge of God’s will, and to guide us into all truth. As our King, we should look to him to put down all our enemies, and to bring every thought of our hearts into captivity to his holy will. In a word, we should live more simply and entirely by faith in him, receiving daily out of his fulness all that we stand in need of, and improving it all for the glory of his name.

Thus to establish you in Christ, is a further intent of our ministry; even to bring you to live in the same communion with him, as the members have with the head. You must feel that you have nothing in yourselves, but all in him: and whatsoever communications you receive from him, must be employed in executing his will, and in promoting his glory.]

  3.      As members of Christ’s mystical body, we should seek to promote the welfare of the whole—

[In the natural body, all the members consult and act for the good of the whole: no one possesses any thing for itself only; but all being compacted together by joints and ligaments, and every joint, from the largest to the smallest, supplying a measure of unctuous and nutritious matter, each according to its ability, for the benefit of the member that is in contact with it, and for the good of the whole body, all grow together; and that from infancy to youth, from youth to manhood, till the whole has attained that measure of perfection which God has designed for it. Thus it must be in the mystical body of Christ’s Church. Believers are no more independent of each other, than they are of Christ: as they are united unto him by faith, so are they to be united to each other by love. None are to consider any thing which they possess as private property, but as a trust to be improved for the good of the whole. Nor are they to consider only that part of the body with which they are in more immediate contact, but the whole without exception; assured, that the happiness of the whole is bound up in the welfare of every part; and that all being connected by one common interest, all must labour together for one common end.

When this is attained, the intent of our ministry is fully answered. A life of faith, and a life of love, is that for which God has begotten us by his Gospel — — — But let me ask, Is this end answered upon us? Do we regard the whole Church of God, as well that part which is more remote, as that which is nearer to us, as members of our own body, entitled to all possible care and love? O that it were thus in every place under heaven! O that there were no schisms in this sacred body! But let there be no want of effort, on our part, to advance the temporal and spiritual welfare of all around us: let there be “an effectual working in the measure of every part, that so the body may be increased, and the whole be edified in love.”]

MMCX

EDUCATION AND WALK OF CHRISTIANS

  Eph. 4:20, 21.

But ye have not so learned Christ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus.

WE shall do well ever to remember, that Christianity is not a mere speculative theory, that is to inform the mind; but a great practical lesson, to renew the heart, and to bring us back to the state from whence we are fallen. The means which it prescribes for the attainment of its end, are doubtless most mysterious: but still the end is that for which the means are ordained; and the restoration of our souls to the Divine image must be our one constant and uniform pursuit. St. Paul ever bears this in mind. He sets forth, in the clearest view, and the most glowing colours, the wonders of redeeming love: but he ever comes to this at last, that we are to “be sanctified by the truth,” and that “the truth must set us free” from all our spiritual enemies. He was, at the time he wrote this epistle, imprisoned at Rome: yet what did he desire of the Ephesian Church? Did he request them to interest themselves in his behalf, that he might be restored to liberty? No; the thought did not so much as enter into his mind: the welfare of their souls was all his concern: “I, therefore,” says he, “the prisoner of the Lord, beseech you, that ye walk worthy the vocation wherewith ye are called:” and again, “This I say and testify in the Lord, that ye walk not as other Gentiles walkb:” ye are instructed better: ye can never conform to their practices: no; “ye have not so learned Christ, if so be ye have heard him, and been taught by him, as the truth is in Jesus.”

In these remarkable words, we see,

  I.      The Christian’s education—

“He has been instructed by our Lord Jesus Christ himself.”

There is a teaching which proceeds from Christ himself—

[I readily grant, that, in learning from the inspired writings, we may properly be said to learn of Christ: for he himself said to his Apostles, “He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.” But it is evident that much more than this is contained in the words before us: in fact, here is a contrast drawn between those who learn by the word, or human teaching only, and those who learn of the Lord Jesus Christ himself: the former may find their instruction insufficient to regulate their life: the latter never can; because Christ instructs the heart, to which nothing but Omnipotence can gain access. This teaching is sometimes ascribed, in Scripture, to the Father: “Every man that hath heard and learned of the Father, cometh unto me.” Sometimes it is ascribed to the Son: “No man knoweth the Father, but the Son, and he to whomsoever the Son will reveal him.” Sometimes it is ascribed to the Holy Ghost: “The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things.” But the truth is the same; since, whether it be the Father or the Son who instructs us, it is always by the agency of the Holy Spirit, To say exactly how Christ instructs us, is beyond our power: it is not by visions, or by voices, or by dreams, as in the days of old; but by opening to us the Scriptures, and giving us a spiritual perception of the truths contained in them. We know not how our own spirit operates on our body: yet we have no doubt but that it does; because the body obeys in all things the motions of the mind: so, though we cannot define the precise mode in which the Spirit of God operates on our spirit, we know, by the effects, that an influence is exerted by Him upon our minds, and that by that influence we are enabled to see and comprehend many things which to the natural man are utter foolishness.]

This teaching every true Christian receives—

[In matters of science, the Christian has no advantage above others: his progress will be regulated by laws that are common to every student. But in the concerns of the soul he has a decided superiority, above all his equals in age and learning. He has the Lord Jesus Christ for his instructor: his “heart has been opened by the Lord, as Lydia’s was, to attend to the things of God;” and his understanding has been opened to understand themi.” It was by this teaching that Peter, a poor fisherman, was enabled to declare the true character of Christ, which the Scribes and Pharisees, with all their advantages, were not able to discern: “Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven” If it be thought that this privilege was confined to the Apostles, or to the apostolic age, I answer, that it is the portion of all God’s people to the end of time; according as it is written, “All thy children shall be taught of God, and great shall the peace be of thy children.”]

Suited to this education is,

  II.      The Christian’s walk—

The Apostle tells us what this is: he tells us,

  1.      Negatively, what it is not—

[The state of the Gentile world is awful in the extreme. Whatever may be the conduct of a few amongst them, the great mass are alienated from all good, and addicted to all evil. As for God, they know him not, nor have any desire to know him. Their minds are altogether alienated from every thing which God would approve: they have no disposition but towards the vanities of this polluted world; nor, when they transgress what even their own consciences would dictate, do they feel that compunction of heart that would become them. The unenlightened amongst ourselves do not indeed resemble the Gentiles in some respects: they are free from open idolatry, and more limited perhaps in their sensual indulgences: but in an alienation from the life of God, and an addictedness to earthly vanities, they differ very little from the heathen world. But true Christians are of a very different mind: as the Apostle says, “Ye have not so learned Christ.” No, indeed: the true Christian has not so learned Christ: he cannot “run to the same excess of riot” that ungodly men do; nor will he be conformed, in any of these vanities, to the world around him. He “comes out from the world, and is separate; and would not willingly touch the unclean thing;” much less revel in all manner of uncleanness: and this very separation from the world is that which chiefly incenses the world against him. He comes out from “the broad road which leadeth to destruction, and walks rather in that narrow path which leadeth unto life.”]

  2.      Positively, what it is—

[The Christian, who has really heard Christ, and been taught by him as the truth is in Jesus, will adhere to the truth as it is in Jesus: he will labour that the full end of Jesus’s incarnation and life and death should be realized in him. He will see how the truth was exemplified in Jesus; and will endeavour “so to walk, even as he walked.” Not that he will be satisfied with any change in his outward conduct: he will seek to become a new creature; to put off the whole body of sin, with which he is encompassed; and to put on the whole body of righteousness, whereby he may approve himself to God. The life of God, from which the unenlightened is alienated, is that which he will cultivate to the utmost of his power; and in maintaining it, he will labour with all earnestness, forgetting what is behind, and reaching forth unto that which is before, if by any means he may attain so rich a prize.]

  ADDRESS—

  1.      Those who desire to understand the Gospel—

[Remember what it is you have to learn: the Apostle calls it “learning CHRIST.” This gives us the complete idea of all that a Christian needs to know. The Gospel is an exhibition of Jesus Christ: all that he is in himself, and all that he is to us, is there revealed: all the mysterious purposes of his grace; all the offices that he sustains in the work of redemption; all that he has done and suffered; all that he is now doing; all that he has engaged to do; all that can be known of him, is there set forth; and there may we behold all the glory of the Godhead shining in his face. This, then, is what we have to learn: the knowledge of CHRIST is all and in all. Come, then, and sit at the feet of Jesus: come, and learn of him with all docility of mind, as little children; entreat him to take away the veil from your hearts, and to “manifest himself unto you as he does not unto the world.” Then shall you “behold his glory, even the glory as of the only-begotten of the Father;” and know Him, whom to know is life eternal. And let no one be discouraged because of his want of intellectual powers: for “what he has hid from the wise and prudent, he will reveal to babes and sucklings;” and “his strength shall be perfected in their weakness.”]

  2.      Those who desire to adorn the Gospel—

[Take not the world’s standard of duty as that which you should aim at: for I declare and “testify,” that that will not suffice; nor can you ever please God by such a measure of sanctification as the best of unenlightened men affect. No; “you must not walk as other Gentiles walk;” nor as the merely nominal Christian walks. You must soar far above him: you must see how Christ himself walked, and follow him in all his ways; being “pure as he was pure,” and “perfect as he was perfect.” And never imagine that you have yet attained. To your latest hour there will be remnants of “the old man to be put off,” and larger measures of “the new man to be put on.” It is not in your life and conversation merely that you are to be “renewed,” but in the entire “spirit of your mind:” from being earthly, sensual, devilish, you must become heavenly, spiritual, divine; and never cease, till you have attained to the full measure of the stature of Christ himself. This is to walk worthy of your vocation; and in this shall your “learning of Christ” most surely issue. If you truly hear him, and are taught by him, as the truth is in Jesus, you cannot so walk as the world around you walk; nor can you but “walk, as Christ himself walked.”]

MMCXI

THE OLD MAN, AND THE NEW

  Eph. 4:22–24.

That ye put off concerning the former conversation, the old man, which is corrupt, according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and trice holiness.

CHRISTIANITY is universally professed amongst us: but many know little more of it than the name. They, who are in some measure acquainted with its principles, have, for the most part, learned it only from books and human instruction. But there are some who have learned it, as it were, from Christ himself. Their understandings have been opened, and their hearts instructed by his good Spirit. These are said to “have heard Christ, and to have been taught by him, as the truth is in Jesus.” These may be distinguished from the others by the effects of their knowledge. While the speculative Christian remains willingly ignorant of true holiness, the truly enlightened man labours to attain the highest measure of it that he can. This St. Paul represents as the infallible consequence of divine teaching: and his declarations respecting it set forth the sum and substance of a Christian’s duty.

  I.      Put off the old man—

There are many terms peculiar to the Holy Scriptures which need to be explained. Those in the text are of the greatest importance—

“The old man” is that principle of sin which actuates the unregenerate man—

[It is a natural principle. As a man consists of a soul with many faculties, and a body with many members, so does this principle, though but one, consist of many parts: pride, unbelief, &c. &c. constitute that body of sin, which is here denominated “the old man;” and it is called “old,” because it is coeval with our existence, and is derived from our first parents, after whose fallen image we were made. It is a corrupt, principle. It is expressly called so in my text. All its inward “lustings” and desires are vitiated, and invariably discover themselves by the external fruits of a vain “conversation.” It is also a “deceitful” principle, continually representing good as evil, and evil as good: it constantly disappoints our expectations, making that to appear a source of happiness which never yet terminated in any thing but misery.]

This it is our duty to be “putting off”—

[It is indeed no easy matter to effect this work; yet in dependence on God’s aid we may, and must, accomplish it. We must suppress its actings. It will break forth, if not resisted, into all manner of evil: but we must fight against it, and “bring it into subjectionc.” Our eternal life and salvation depend on our “mortifying the deeds of the body.” Not contented with a partial victory, we must check its desires. A weight that may be easily stopped when beginning to roll, will prove irresistible when it is running down a steep declivity. We must check evil in its first rising, if we would not be overpowered by it: none can tell how far he shall go when once he begins to fall. We must therefore “crucify the flesh with its affections and lusts.” To do this effectually, we must guard against its deceits. We should examine our motives and principles of action. Sin is deceitful; the heart also is deceitful; and Satan helps forward our deceptions. That which is very specious in its outward appearance is often most odious to the heart-searching God. We must therefore bring every thing to the touchstone of God’s word: we must “prove all tilings, and hold fast that which is good.”]

But we must not be satisfied with resisting sin. We must,

  II.      Put on the new man—

“The new man” is that principle which actuates the godly—

[It consists of many parts, as well as the evil principle. Humility, faith, love, &c. are among its most characteristic features. It is divine in its origin. It belongs to no man naturally; but is “new.” It is the gift of God, the work of his good Spirit. It is “created” within us, and is as truly the workmanship of God, as the universe itself is. All who possess it are said to be “God’s workmanship, created in Christ Jesus unto good works.” it is moreover holy in its operations: all its motions and tendencies are holy. It works to transform us “after God’s image.” It leads to an unreserved obedience to both tables of the law. It directs to “righteousness” towards man, and “holiness” towards God. Nor will it be satisfied with any semblance of religion, however specious. It labours uniformly to bring us to the experience of “true” holiness both in heart and life.]

This it is our duty to be putting on—

[As the prodigal was not merely pardoned, but clothed in robes suitable to his new condition, so are the children of God to be adorned with virtues suited to the relation which they bear to their heavenly Father. We must be “renewed,” not in our outward actions only, but, “in the spirit of our minds:” the great spring of action within us must be changed, and “the new man” must reign in us now, as “the old man” did in our unregenerate state. Do we ask, How shall this great work be effected? We answer, Encourage its motions, and exert its powers. The new principle of life in us is as water, which seeks continually to extinguish the corrupt principle within us: and if, upon any temptation occurring, we watched carefully the motions of that principle, we should frequently, perhaps invariably, find it directing us to what is right. But it is “a still small voice” that cannot be heard without much attention, and it may be very soon silenced by the clamours of passion or interest: it is the voice of God within us; and, if duly regarded, would never suffer us to err in any great degree. It has also powers, which, like the members of the body, may be strengthened by exertion. Put forth its powers in the exercise of faith and love, and it will be found to grow as well as any other habit. Having indeed the tide of corrupt nature against it, its progress will not be so rapid, nor will it admit of any intermission of our labours: but the more we do for God, the more shall we be disposed, and enabled, to do for him. We must however remember not to address ourselves to this duty in our own strength: of ourselves we can do nothing; but if we rely on the promised grace of Christ, we shall be strengthened by his Spirit, and be “changed into his image from glory to glory.”]

We may IMPROVE this subject,

  1.      For conviction—

[If this progressive change be the necessary evidence of our being true Christians, alas! how few true Christians are there to be found! Yet nothing less than this will suffice. If we be really “in Christ, we are new creatures; old things are passed away, and, behold, all things are become new.” It is not an external reformation merely that we must experience, but a new creation. Let all reflect on this. Let all inquire what evidence they have of such a change having passed upon their souls. The voice of Christ to all of us is this; “YE MUST BE BORN AGAIN; except a man be born again, he cannot enter the kingdom of heaven.”]

  2.      For consolation—

[Many are ready to despond because of the severe conflicts which they experience between the spiritual and the carnal principle in their souls. They say, If I were a child of God, how could it be thus? We answer, This is rather an evidence that such persons are partakers of a divine nature: if they were not, they would be strangers to these conflicts. Though they might feel some struggles between corruption and conscience, yea, and between reason and conscience, the one attempting to vindicate what the other condemns, they would know nothing of those deeper conflicts between the flesh and spirit, especially in reference to the secret exercises of the soul in its daily converse with God. These evince the existence of a new principle, though they shew that the old man still lives within them. Let not any then despond because they feel the remains of indwelling corruption, but rather be thankful if they hate it, and if they have grace in some good measure to subdue it. Let them trust in God to “perfect that which concerns them;” and look to him to “fulfil in them all the good pleasure of his goodness:” then shall they in due time “put off their filthy garments” altogether, and “stand before their God without spot or blemish” to all eternity.]

MMCXII

GRIEVING THE SPIRIT

             Eph. 4:30.

Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.

THE Holy Scriptures are not written after the manner of human systems, but often blend warnings with promises, and duties with privileges, in a way that by some would be thought to involve them in inconsistency. The Apostle, cautioning the Ephesians against various evils which he had observed amongst them, adds, “Grieve not the Holy Spirit of God;” in which expression he seems eventually to refer to those who had “grieved the Lord in the wilderness,” and had therefore been excluded from the promised land, and to those who “by rebelling against God had provoked his Holy Spirit, so that he was turned to be their enemy” Yet at the same time he informs them, that the Holy Spirit had sealed them, as the Lord’s property, unto the day of redemption, when he would claim them as his own. The advocates of human systems love not such apparent contrarieties: they would rather say, if they be sealed unto the day of redemption, how can they be in any danger of so grieving the Lord, as to be finally excluded from the heavenly Canaan? or, if they be in danger of such a calamity, how can it be that they should ever have been sealed unto the day of redemption? But we may safely leave these matters to God, who will clear up all such difficulties in the last day. That we may grieve the Holy Spirit, and that believers are sealed by him unto the day of redemption, is equally certain: nor is there any great difficulty in reconciling the two, to a mind that is truly humble and contrite; because the liberty of man is not at all affected by the decrees of God: man never loses his proneness to fall, notwithstanding God’s counsel shall ultimately stand: and therefore he needs at all times the caution in our text, whilst the encouragement afforded in it is at all times proper to animate his exertions.

But,—not to enter into nice disquisitions about difficulties, which, after all that can be said upon them, can never be entirely removed,—we shall proceed, with a view to practical improvement, to notice,

  I.      The inestimable benefit conferred upon believers—

Many are the offices which the Holy Spirit executes in the great work of redemption. He is the one Agent, by whom redemption is applied in all its parts. By him is life imparted to those who were dead in trespasses and sins: “he convinces the world of sin, of righteousness, and of judgment;” and “glorifies Christ” in the sight of all who are so instructed. But there is one office in particular of which we are now called to speak, namely, his sealing of believers unto the day of redemption. This is more especially dwelt upon by the Apostle, in the first chapter of this epistle, where he says that the Ephesian converts, “after they had believed in Christ, had been sealed by the Holy Spirit of promise, as the earnest of their inheritance until the redemption of the purchased possession.” This office he executes upon all true believers;

  1.      By an eternal designation of them to God’s service—

[Such a seal most assuredly exists, and was made use of by Almighty God from all eternity. It was made use of in the consecration of his only dear Son to his mediatorial office; “for him hath God the Father sealed:” it was made use of also in the setting apart his chosen people to be his own peculiar treasure above all the people upon the face of the earth:” “The foundation of God standeth sure, having this seal, The Lord knoweth them that are his.” In the appointment of Abraham and his posterity to be a holy nation and a peculiar people, we all see and acknowledge the exercise of sovereign grace; though we find it difficult to acquiesce in this idea in reference to the eternal states of men. But where shall we draw the line? or how shall we justify the dispensations of God towards the Jewish people, if we deny his right to exercise the same sovereignty towards all the sinners of mankind? The truth is, that fallen man has no claim upon his God: in that respect he is exactly on a footing with the fallen angels: and, it God be pleased to shew mercy to any, he may do so in any way, and to any extent that he shall see fit: and if he select any as objects of his mercy in preference to others, he does no more injury to the rest, than he would to the great mass of the fallen angels, if he were at this moment, for the display of his own glorious perfections, to liberate any number of them from the chains of darkness in which they are bound. He “has a right to do what he will with his own: nor ought our eye to be evil because he is good.” It is certain that the Lord hath from eternity “set apart him that is godly for himself;” and not because he was godly, or would be so, but because God of his own sovereign will and pleasure ordained him unto life: as St. Paul expressly tells us; “Whom God did predestinate, them he also called: and whom he called, them he also justified; and whom he justified, them he also glorified: their call in this world, and their glorification in the next, originating altogether in the predestination of God from all eternity.]

  2.      By the sanctification of their hearts and lives—

[This, if I may so speak, is the broad seal of heaven: “By their fruits ye shall know them:” “He that hath my commandments and keepeth them, he it is that loveth me.” By this seal the Thessalonian converts were so distinguished, that St. Paul did not hesitate to infer, from what he saw in them, that they were God’s chosen people: when he called to mind “their works of faith, and labours of love, and patience of hope in our Lord Jesus Christ, he knew from it their election of God.” And on all true believers this seal is found: God’s “peculiar people are invariably found to be holy and zealous of good worksl.”

Now this consideration may well reconcile us to the exercise of God’s sovereign grace: for, if the idea of God’s choice being altogether uninfluenced by holiness, either seen or foreseen in the objects of his choice, appear to militate against the interests of morality, the circumstance of God’s having inseparably united this seal with the foregoing, sufficiently removes all fear on that head. In God’s mind, our sanctification is as much ordained as our final salvation: “We are chosen, that we may be holy” and “elect unto obediencen” and predestinated to be conformed to the image of his Son: and in this way alone will any one finally attain the salvation of his soul; since it is only in, and by, and through the means, that God has ordained the end: “He has from the beginning chosen us to salvation; but it is through sanctification of the Spirit, and belief of the truth.”]

  3.      By the manifestation of God’s love to their souls—

[The Holy Spirit is a “Spirit of adoption” in the hearts of God’s people: he is also a “Witness testifying of their adoptionr:” yea, he is to them, and within them, an earnest of their everlasting inheritance; “shedding abroad in their hearts that love of God,” which will constitute their happiness through eternal agest. In this also he operates as a seal, as St. Paul has said in reference to all true Christians: “Now he who established us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts.”

By the first of these seals we are known to God alone: by the second, we are discoverable to those around us: by the last, an assurance of our happiness is imparted to our own souls. And though the impression of the two last is not at all times equally clear and strong, yet is it the privilege of all to possess them; and in proportion only as these last exist, will the first be ascertained.]

In connexion with the privileges of believers, we may well consider,

  II.      Their duty towards their gracious Benefactor—

The Holy Spirit is here represented as a parent, who, from his tender solicitude for the welfare of his children, is deeply “grieved” when they defeat in any respect the purposes of his love towards them. Now we may grieve the Holy Spirit,

  1.      By departing from the truth in our principles—

[The particular office assigned to the Holy Spirit in the economy of redemption, is, to “glorify Christ,” by receiving of the things that are his, and “shewing them unto us” Now in this office he delights: and when we duly appreciate the excellencies of Christ, and “behold his glory as the glory of the only—begotten of the Father,” then is the Holy Spirit delighted to dwell with us, and to carry on the whole work of grace in our souls. But when we suffer the wily “serpent to beguile us, and to turn us from the simplicity that is in Christ,” then is the Spirit grieved: for he is a jealous God, and especially jealous for the honour of that Saviour, whose cause he has espoused. Against two things then in particular we have to guard, namely, against philosophical subtilties on the one hand, and Jewish superstitious on the other. By both the one and the other of these was the Church of God rent, in the very first ages of Christianity; and thousands of souls were subverted by them. By the same are we also endangered. Our natural pride and self-conceit are ever at work, to add something to what God has revealed or to detract somewhat from it. Perhaps the simplicity of the Gospel is that which most offends the carnal mind. A simple life of faith upon the Son of God, as having loved us and given himself for us, is most difficult to be maintained. We want to be something; or to do something, that so we may share the glory of Christ, and ascribe some part of his honour to ourselves: but he is all, and must be all; and “all who glory, must glory in him alone” — — — By retaining in constant exercise this humble and childlike spirit, we shall obtain frequent tokens of God’s favourable acceptance: but by departing from it, we shall provoke him to hide his face from us.]

  2.      By dishonouring it in our practice—

[To this more especially does the Apostle refer, both in the preceding and following context. Unhallowed tempers and dispositions are most offensive to the Spirit of God. O that all the professors of religion throughout the world were made duly sensible of this truth! But, whether they consider it or not, God will not dwell where there is bitterness and wrath, and anger and clamour, and evil-speaking and malice, or an habitual want of a forbearing and forgiving spirit. Falsehood too in our words, and dishonesty in our dealings, and impurity in our hearts, will assuredly drive him from us, and bring down upon us the tokens of his displeasure: “If any man defile the temple of God, him will God destroy.” It is no uncommon thing to find those who profess religion low and miserable in their minds. But we should not wonder at it, if we knew what abominations are harboured in their hearts: we should rather wonder that God bears so long with them, and that his wrath does not break forth to consume them in an instant. Let us never forget this, that as well may light have fellowship with darkness, and Christ with Belial, as the Spirit of God abide with those who yield not to his sanctifying operations. If, instead of conforming ourselves to the mind that was in Christ, we rebel against him, we shall “vex his Holy Spirit, and provoke him to become our enemy.”]

  ADDRESS—

  1.      Those who comply not with the written word—

[The word which is recorded in the Scriptures of truth is God’s word: it is altogether given by inspiration from the Holy Ghost. If therefore we comply not with that, we resist the Holy Ghost, and “do despite to him.” Consider this, ye who receive not the word with all humility of mind, or labour not to conform to it in your life and conversation: think, whom it is that ye resist and rebel against; even Him, who, if he depart from you, will leave you in a bondage from which you can never be delivered, and in misery from which you can never be redeemed. O learn to tremble at the word of God, and beg that your whole souls may be so melted and poured into its mould, as to assume its every feature, and be formed into the perfect image of your God.]

  2.      Those who rest in a mere formal compliance with it—

[You cannot deceive that blessed Spirit whose province it is to search the heart and try the reins. He requires “truth in our inward parts:” he requires that your heart be right with him; that you “walk in the Spirit,” and “pray in the Spirit,” and “live in the Spirit,” and give yourselves up altogether to his godly motions. Do not therefore dissemble with him, lest he give you up to your own delusions, and seal you up in utter impenitence to the day of final retribution. Of those who held the truth in unrighteousness, we are told that he gave them up to a reprobate mind. I pray you, bring not upon yourselves this heaviest of all judgments: but to-day, while it is called to-day, surrender up yourselves entirely to his guidance, that he may “make you perfect in every good work, working in you that which is well-pleasing in his sight through Christ Jesus.”]

  3.      Those who are endeavouring to please him in all things—

[The day of redemption is near at hand. O blessed day, when all the remains of sin and sorrow shall be for ever banished from the soul! Look forward to it; and order your every action, word, and thought, in reference to it. Pray to the Holy Spirit to work yet more and more powerfully upon you, in order to prepare you for your appearance before the judgment-seat of Christ. Guard against any sloth in the ways of God, lest, like the Church of old, you cause him to suspend the communications of his love. Pray to him to give you that white stone, which none but he who has it can appreciate, and which has on it the name written, which none but he who possesses it can reade. Then shall you already even now enjoy a foretaste of your heavenly inheritance, and in due season “have an abundant entrance ministered unto you into the kingdom of our Lord and Saviour Jesus Christ.”]

MMCXIII

FORGIVENESS OF SINS

             Eph. 4:32.

God, for Christ’s sake, hath forgiven you.

IF a minister of Christ is bound to preach the Gospel with all plainness and fidelity, he is no less bound to guard it against abuse, and to inculcate on the professors of it the strictest conformity to the commands of God. St. Paul was careful to insist upon even the minutest parts of practical piety; and to shew, that the Gospel not only required, but had a direct tendency to produce, holiness, both in heart and life. In truth, if our religion do not prevail to regulate our tempers, and to correct every evil disposition of the soul, it is not sincere; nor will it ever be approved of God in the day of judgment. Yet, in enforcing practical duties, we should take care to urge them upon right principles; not as a forced obedience to the law, in order to obtain acceptance with God, but as a willing effort to adorn the Gospel, through which we have already been accepted of him. A sense of God’s pardoning love should animate us, rather than a servile fear of his displeasure: and, whilst God’s mercy to us should operate as a motive to obey him, it should also serve us as a pattern for our own conduct towards our offending brethren, whom we should “forgive, even as God, for Christ’s sake, hath forgiven us.”

Now, it is a fact, that forgiveness is bestowed on men whilst they are yet in this world. And this truth I shall consider,

  I.      As revealed in Scripture—

The truth itself is fully declared—

[God, in proclaiming his name to Moses, represented himself chiefly under the character of a sin-pardoning God: “The Lord, the Lord God, merciful and gracious, abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin.” And the whole of his dealings with his people, in every age, have borne testimony to him in this view, as “a God delighting in mercy,” and as accounting “judgment a strange act,” to which he was utterly averse. The whole of the Scripture declarations may be comprised in that saying of the prophet, “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.” To cite the New Testament in confirmation of this truth is needless; seeing that, from one end of it to the other, it proclaims God as “rich in mercy unto all that call upon him.”]

The ground of all his mercies is also declared—

[All the favour that God bears to man is “for Christ’s sake.” This was shewn from the first moment that his designs of mercy were revealed to fallen man. There can be no doubt but that sacrifices were ordained of God, for the purpose of shadowing forth that great sacrifice which should, in due time, be offered for the sins of the whole world. For Abel offered his sacrifice in faith: but faith must have respect to the word of God; and, consequently, God must have previously made known to man the way in which alone a sinner should find acceptance with him. Indeed, though we are not expressly told that the animals, with the skins of which God clothed our first parents, were offered in sacrifice, I can scarcely doubt but that the whole mystery of the Gospel was revealed to them in that act; and they were taught, that through the sacrifice of Christ their iniquities should be forgiven, and that through the righteousness of Christ they should stand with acceptance before God. The whole of the Mosaic economy exhibited this truth in the most striking colours, in that no person could come to God but by sacrifice; and “without shedding of blood there was no remission of sins.” On this subject the New Testament expatiates in every part; referring our reconciliation with God to the atoning blood of Christe, and declaring that “no man cometh unto the Father but by Christ.” The whole labour of the Apostles was to make this known: “Be it known unto you, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.”]

In my text, the Apostle not only asserts this truth, but speaks of it,

  II.      As experienced in the soul—

Many will not admit that any one can know his sins forgiven. And I readily acknowledge, that it is a point on which a man may easily deceive his own soul, especially if he judge of it by any other criterion than that which God himself has proposed. If the life and conversation bear witness to us that we are the Lord’s, then may we safely indulge the hope that we are accepted of him.

God has, in former ages, given to men an assurance of his favour—

[To Abel this was given by some visible sign, which excited the envy and wrath of his brother Cain. David, on the very first acknowledgment of his transgression, was informed by Nathan that his sin was pardonedi; and he himself takes notice of it in a psalm of grateful acknowledgment: “I said, I will confess my transgressions unto the Lord: and thou forgavest the iniquity of my sin.” To Hezekiah and Isaiah were similar assurances givenl. And our blessed Lord not only repeatedly vouchsafed this blessing to those who waited on him, but maintained his right to do so against those who questioned his power and authority to pardon sin.]

At present, also, is the same blessing still vouchsafed to his faithful servants—

[What can be meant by the Spirit of adoption that is given to the believing soul? “What can be meant by the witness of the Spirito, the sealing of the Spirit, the earnest of the Spiritq? What can be meant by “the love of God shed abroad in the heart by the Holy Ghost,” if God never imparts to his people a sense of his pardoning love? I grant that if these divine sensations be not accompanied with a holy life, they are a mere illusion; but if the whole of our character and deportment be such as becomes the Gospel, then may we assure ourselves that these testimonies are from God, and that “our names are indeed written in the book of life.” We may “know that we have passed from death unto lifet.” Nor is this the privilege of the adult Christian only: for even the least in the family of Christ may possess it: as St. John says, “I write unto you, little children, because your sins are forgiven you for the sake of Christ.” And to the whole Ephesian Church it was proclaimed, “God, for Christ”s sake, hath forgiven you.”]

But it is not merely as comforting the soul that I insist on this, but chiefly and principally,

  III.      As operating in the life—

A sense of God’s pardoning love should operate on us generally—

[Nothing but this will ever call forth our energies fully in the service of our God. It is “the love of Christ that must constrain us:” and that, duly apprehended, will cause us to live altogether unto Him who died for us, and rose again — — —]

More particularly should it produce in us a forgiving temper against our offending brethren—

[A spirit of forbearance and forgiveness is insisted on by the inspired writers, as indispensable to the Christian character; insomuch, that a person who is not under its influence has no hope of obtaining mercy at the hands of God. The mercy which we ourselves have received for Christ’s sake, is proposed in my text as a powerful motive for the exercise of a forgiving disposition on our part, and as a pattern which, in the exercise of it, we should resemble. The same important truth is taught us in the parable of the unforgiving servant; who, when forgiven by his master ten thousand talents, seized a fellow-servant by the throat, and cast him into prison for the trifling debt of one hundred pence. For such merciless conduct his lord was justly incensed against him; as he will be against all who know not how to imitate the goodness of their God. It is on this principle that our Lord requires us to “forgive an offending brother, not seven times in a day, but seventy times sevenz.” For, if we call to remembrance our own offences, and consider for a moment how great and multiplied they have been, we shall see, that no injury which a fellow-creature can do to us can bear any proportion to the offences which we have committed against God: and, consequently, that there should be no disposition in us but to render to our fellow-creatures according to what we ourselves have received at the hands of God.]

  APPLICATION—

  1.      Be sensible of your obligations to the Lord Jesus Christ—

[It is not for your own sake that God has forgiven you, but for his dear Son’s sake. And if Christ had not interposed for you, to reconcile you unto God by his own death upon the cross, you would to all eternity have been in the condition of the fallen angels, who are receiving in hell the due recompence for their sins. Reflect, then, on your desert before God, and on the mercy you are receiving at his hands; and then direct your eyes to the Saviour, and give him the glory due unto his name. Of course, it is here supposed that you have deeply repented of your sins, and “fled for refuge to Christ, as to the hope set before you:” for, if you have not thus come to Christ, you are yet “aliens from the commonwealth of Israel, and strangers from the covenants of promise, and without any scriptural hope of salvation” — — — But if, indeed, you have believed in Christ, then should every faculty of your soul be called forth in grateful and continual praises for all that you now enjoy, and all that you hope for in a better world — — —]

  2.      Endeavour to requite them in the way that he himself has enjoined—

[Look, not to your conduct merely, but to the inmost dispositions of your souls. His love to you should be the model of your love to others. Let his image, then, be seen upon you. And, as men are known by the very form of the characters they write, so “be ye epistles of Christ, known and read of all men.” “Let the same mind be in you as was in himb;” and, “as he has loved you, see that ye also love one another.”]

MMCXIV

CHRIST’S LOVE A PATTERN FOR OURS

  Eph. 5:2.

Walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour.

TO restore us to the Divine image is one great end of all that the Lord Jesus Christ has done and suffered for us. There are indeed perfections in the Deity which are incommunicable to any creature; but his moral perfections admit of imitation and resemblance: and therefore we are exhorted to “be followers, or imitators, of God, as dear children.” But in the person of our blessed Lord and Saviour, Jehovah is brought nearer to us, so that we may trace his very steps, and learn to follow him in every disposition of the mind, and every action of the life. Hence in the passage before us, whilst we are particularly informed of the manner in which he has displayed his love to man, we are exhorted to “walk in love, as he has loved us.”

In our further elucidation of these words, we shall be led to speak of the Lord Jesus Christ in a twofold view;

  I.      As a sacrifice to God—

It was not merely as a martyr that Jesus died, but as a sacrifice for sin. This appears,

  1.      From all the sacrifices of the Mosaic law—

[For what end were these instituted, but to prefigure him? These beyond a doubt were offerings for sin, the victims dying in the place of the offerer, and making an atonement for him by their blood: and if the Lord Jesus Christ did not correspond with them in this particular, and actually fulfil what those prefigured, they were all instituted in vain, and were shadows without any substance at all.]

  2.      From the declarations of the prophets—

[The prophet thus plainly speaks of Christ as dying for the sins of men; “He made his soul an offering for sin:” “He bare the sins of many:” “On him were laid the iniquity of us all.” What is the import of these testimonies, if Christ did not offer himself a sacrifice for sin?]

  3.      From the testimony of John the Baptist—

[It was in reference to the lambs that were offered every morning and evening for the sins of all Israel, that the Baptist spake, when he pointed out the Lord Jesus as “the Lamb of God that taketh away the sins of the world.” If Christ were not a sacrifice for sin, this testimony was not founded in truth.]

  4.      From the declarations of Christ himself—

[He constantly affirmed, that “he came to give his life a ransom for many:” that his blood should be shed for the remission of sins; and that by being “lifted up upon the cross, he would draw all men. unto him.”]

  5.      From the united testimony of all the Apostles—

[All with one voice represent him as redeeming us to God by his blood, and offering himself as “a propitiation, not for our sins only, but also for the sins of the whole world.” In a word, the whole tenour of the sacred writings proves, that “he bare our sins in his own body on the tree,” and “died, the just for the unjust, that he might bring us to God.”]

But in all this he was further designed,

  II.      As an example to us—

In the circumstance before noticed, we cannot resemble him; for “no man can redeem his brother, or give to God a ransom for him.” Nevertheless in the love which instigated him to this we may resemble him. Our love, like his, should be,

  1.      Disinterested—

[It is not possible for us to add any thing to him: we cannot make him more happy or more glorious by any thing that we can do: “our goodness extendeth not to him;” “nor can we by any means profit him:” yet did he in this astonishing manner display his love to us. Thus in the exercise of our love we should not consider whether the objects of it will ever be able to make us any suitable return: we should shew love in every possible way, without so much as desiring any return from man, or even desiring that our exercise of it should be known; yea, even though we knew that it would only be requited with evil. We should love our very enemies; and, “instead of being overcome of evil, should strive incessantly to overcome their evil with good.”]

  2.      Generous—

[What unsearchable riches has he purchased even for his bitterest enemies? He would not that any one of them should fall short of the glory of heaven. True it is, that we cannot thus enrich the objects of our love: yet we should do all we can towards it, by providing for them not only the things needful for the body, but, above all, the things that may promote the welfare of the soul. Here the poor may be on a par with those who are able to give out of their abundance: for if they are constrained to say, “Silver and gold have I none,” they may add, “but such as I have, give I unto thee;” and then may proceed to speak to them of the Saviour, through whom they may obtain all the blessings of salvation. Thus, “though poor, we may make many rich.”]

  3.      Self-denying—

[Our blessed Lord “emptied himself of all the glory of heaven,” and endured all the wrath of an offended God; and became a curse himself, in order to deliver us from the curse which our iniquities had deserved. And shall we decline exercising our love, because it may be attended with some pain or difficulty on our part? No: we should not hesitate even to lay down life itself, if by so doing we may promote the eternal welfare of our brethren.]

  4.      Constant—

[“Whom our Lord loved, he loved to the end.” There were many occasions whereon his immediate disciples displeased him: but he did not therefore “withdraw his mercy from them, or shut up his loving-kindness in displeasure.” There are occasions also whereon we shall be called to exercise forbearance and forgiveness one towards another; and we ought to meet those occasions with love proportioned to them. We should strive with all our might to “follow peace with all men,” and to “keep the unity of the Spirit in the bond of peace.”]

  ADDRESS—

  1.      Be thankful to Christ for all the wonders of his love—

[Think how unworthy you were of all his love: for, it was “when you were yet enemies, that he died for you,” Think too what must have been your state to all eternity, if He had not so “undertaken for you:” his sufferings under the hidings of his Father’s fare, and under the strokes of Divine justice, shew what miseries awaited you in hell for ever, if He had not become your substitute and surety to discharge your debt. O! never for a moment lose sight of the obligations you owe to him for that “love of his, which passeth knowledge.”]

  2.      Present yourselves as living sacrifices to him—

[This may be done; and it is the very end for which such astonishing mercies have been vouchsafed to you. Consider all that you arc, and all that you have, as his: and let it all be devoted henceforth to the glory of his name.]

  3.      Endeavour to resemble him more and more—

[Whatever attainments you may have made, you must still be aspiring after higher degrees of love. Look at him then, not only as the ground of your hopes, but as the pattern for your imitation. Trace him in all the labours of his love: trace him from heaven to earth, and from earth to heaven: trace him in all that he either did or suffered: and study to resemble him in the whole of his spirit and deportment. In all his labours “God smelled a sweet savour;” even as he had done in those offerings and sacrifices by which Christ had been shadowed forth: and though your labours of love can never resemble his, as making an atonement for sin, they shall, like his, come up for a memorial before God, and be accepted as well-pleasing in his sightg.]

MMCXV

FATAL CONSEQUENCES OF INDULGED SIN

  Eph. 5:5–7.

This ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon lite children of disobedience. Be not ye therefore partakers with them.

NEVER can we be wrong in bearing our testimony against sin. As for those who, from a zeal for the Gospel, pass over subjects of this kind as legal, we cannot but think them grievously mistaken: for St. Paul, whose love to the Gospel was so ardent, that “he counted all things but dung and dross for the knowledge of it,” was inferior to no man in inculcating the necessity of holiness, or in denouncing the judgments of God against indulged sin. The words before us amply illustrate this: for, specifying particular sins, which would surely prove fatal to all who lived in them, he made them the subject of a faithful appeal, and of a most solemn warning to the Church of God in all ages.

Were we to speak of this subject under distinct heads, those which we have just mentioned would afford an easy arrangement: but on such a subject as this, I think that the mention of distinct heads would he an interruption to us, and weaken the impression which the text itself is calculated to convey.

We declare then to you, brethren, that sin indulged will destroy your souls—

[The Scriptures speak of sin under the twofold character, of the “filthiness of the flesh, and the filthiness of the spirit.” Both these kinds of sin are mentioned in my text: “fornication and uncleanness” belonging to “the flesh,” and “covetousness” having its seat rather in “the spirit.” Now these, whether more open and flagrant, or more secret and refined, are alike fatal to the soul, if they be harboured and indulged. They alike exclude us from heaven: for it is impossible that a person who lives in the commission of them should “have any inheritance in the kingdom of Christ and of God” — — —]

And “this,” if you know any thing of Christianity, “you know”—

[The whole voice of Scripture declares it. Even reason itself may be considered as bearing testimony to it: for what delight can a holy God take in an unholy being? or how can the Lord Jesus Christ, “who died to destroy the works of the devil, exalt lo a participation of his kingdom one who is fulfulling the works of the devil? We may as well conceive that “Christ and Belial should have communion with each other,” as that a man who regards and retains iniquity in his heart should enter into the kingdom of heaven — — —]

Let nothing, therefore, weaken the impression of this upon your minds—

[There are those who will dispute against this. They will speak of “uncleanness,” especially if the marriage-bed be not invaded, as, at most, a venial fault, necessarily arising from the ardour of youth, and undeserving of any serious regard. And as to “covetousness,” there is no such thing existing in the world, if every person’s estimate of himself may be relied on. Men will, indeed, impute it to others; but no one acknowledges it in himself. Every one covers it with some specious name: ‘It is prudence, economy, diligence, a proper regard for one’s family; and surely there can be no blame attached to habits like these.’ But let it be remembered what “covetousness” is: it is a desiring of any thing for its own sake, that we may find our happiness in it, rather than in God; and place our dependence on it, rather than on God: and that whether it be in a man of opulence, or in a person of low degree, is equally “idolatry,” and will infallibly exclude a man from the kingdom of God. As for all the pretexts that may be urged either for this or for uncleanness, they are but “vain words,” that will “deceive you,” to your eternal ruin. Look and see what fornication brought upon the whole nation of Israel: or what coveting did in the case of Achan; who, amongst two millions of people was singled out by lotc: and be assured, that however secret your sin be, or however sanctioned by the habits of those around you, “the wrath of God will, sooner or later, come on all the children of disobedience” — — — Full well I know, how pleasing it is to be told that we have nothing to fear, and how ready we are to credit such unfounded assertions: but to what purpose will it be to “speak peace to ourselves, when God has said that there is no peace?” I warn you then, beloved, not to listen to any such delusive suggestions, by whomsoever they may be offered: but “let God be true, and every man a liar.”]

And let nothing under heaven induce you to comply with the solicitations of others, or to imitate their sins—

[Though you are united in a Christian society, and profess all the doctrines of Christianity, you still are liable to be seduced by the arguments and examples of those around you. But remember, that, if you are partakers with others in their sins, you shall be “partakers also with them in their plagues.” And it will be little consolation to you, in the eternal world, that you have partners in misery: nor will it be any excuse for you, that you have been deceived. God cautions you against deceit, whether it originate in yourselves or others. His word is plain: his warnings are solemn: and if you will not obey his voice, you must reap the fruits of your folly. Unite not, then, with any in a course of sin. Partake not with any, either in following their evil ways, or in giving your sanction to them. Your duty is, to “have no fellowship with the unfruitful works of darkness, but rather to reprove them.” If you profess to be children of light, then must you walk worthy of your holy profession, “shining, before all, as lights in the world.”]

If, however, you have been drawn aside to sin, then humble yourselves for it without delay, and turn unto your God in newness of life—

[Blessed be God! your state is not hopeless, though you may have fallen into sin. For at Corinth there were some who had been guilty of the very transgressions here referred to, and yet had obtained mercy through Christ: “Such were some of you,” says St. Paul; “but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.” So, then, may ye be washed, and justified, and sanctified, if you turn unto God through Christ. The blood of Christ shall be sufficient for you, as it was for them; and the Spirit of Christ shall operate as effectually in you as in them. “Only acknowledge your transgressions,” and “flee for refuge to the hope that is set before you;” so shall you find mercy of the Lord, and “your iniquity shall not be your ruin.”]

MMCXVI

A CONSISTENT WALK ENJOINED

             Eph. 5:8.

Ye were sometimes darkness, but now are ye light in the Lord: walk as children of light.

MANY imagine, that when they have believed in Christ, the work in them is complete: and, if they were then to die, it is true that they would be complete; because it is said of all believers, “Ye are complete in Christ, who is the Head of all principality and power.” But no man in this world is so complete, but that he still needs to be urged forward, by warnings and exhortations, and promises and examples. This is clearly manifest from all the apostolic writings, in which the saints are cautioned against every species of sin, and stimulated to every species of duty. The latter half of this epistle is altogether addressed to believers, in this precise point of view, exhorting them to “walk worthy the vocation wherewith they are called.” The truth is, that saints are yet only as “brands plucked out of the burning:” they still bear the marks of the tire strong upon them, and are still in danger of being consumed by the influence of fiery temptations, if God in his mercy do not preserve them. Their safety is in watchfulness and prayer: in watchfulness, that they give not occasion to Satan to inflame their souls with evil: and in prayer, that, as soon as any spark shall light upon them, it may be extinguished. To all, without exception, of whom it may be said, “Ye were sometimes darkness, but now are ye light in the Lord,” the exhortation that is added must be addressed; “Walk as children of light.”

In discoursing on these words, we shall be led to shew,

  1.      The change which all true Christians have experienced—

“They once were darkness”—

[The term, “darkness,” in Scripture language, imports ignorance, sin, and misery: and therefore most fitly expresses the state of unconverted men. The mind of the natural man is blind to the things of God: they are spiritual, and he cannot comprehend them for want of a spiritual discernment. He knows not the spirituality of God’s law, or the total alienation of his heart from God. He has no just views of the Divine perfections, no adequate sense of his need of a Redeemer; no true perception of the beauty of holiness, or of the excellency of a life entirely devoted unto God. To himself he lives, and not to God: he is a law unto himself, and does nothing but with a view to the gratification of his own feelings. Pleasure, interest, and honour, are the gods whom he serves: and beyond the things of time and sense he has no object of ambition or pursuit. In this state he may find what the world calls happiness; but to real happiness he is a stranger. Whatever satisfaction he feels, it is in a forgetfulness of eternal things that he feels it, and not in the contemplation of them. The thought of death and judgment is appalling to him; and is sufficient to make him, like Belshazzar, tremble in the midst of all his mirth; so that “his countenance shall change, and his knees smite one against the other.” It is the heart-searching God who says, that there is “no real peace to such personsd,” but that “destruction and misery are in their ways.”

Nor let it be thought that this is the character of some only whose wickedness has been of a more flagrant nature: for St. Paul assures us, that it was once his own state, no less than that of others — — — and therefore we may be sure that it is common to all. Indeed a very little knowledge of mankind will convince us, that “the whole world lieth in wickednessg,” and unconverted men are not only dark, but “darkness” itself, even darkness visible.]

But “they are now light in the Lord”—

[In their conversion they are “turned from darkness unto light, and from the power of Satan unto God.” Their views of self, of sin, of God, of Christ, of every thing around them, are changed — — — In consequence of “the eyes of their understanding being enlightened,” they come forth from the broad road in which they have been walking, and begin to tread the narrow, and less frequented paths, of holiness and life. Their whole labour now is to “put off the old man, which is corrupt according to the deceitful lusts; and to put on the new man, which after God is created in righteousness and true holiness” — — — Now they are no longer under bondage to the fear of death, or bowed down with the apprehensions of God’s eternal wrath: they see that he is reconciled towards them in the Son of his love; and with “a spirit of adoption they come before him, crying, Abba, Father.” In a word, they now enjoy peace in their souls, even that “peace of God which passeth all understanding” — — —

All this they have “in the Lord,” that is, by virtue of union with him, and by grace derived from him. Being now members of Christ’s mystical body, they possess all that is in him their living Head, according to the measure of the grace they have received from him. “With Christ is the fountain of life; and in his light they see light.”]

Whilst we contemplate this blessed change, we must not overlook,

  II.      The obligations it entails upon them—

Consistency is required of all: of course, if we have been made “light in the Lord,” it becomes us to “walk as children of light.” By this expression we are taught.

  1.      What line we are to pursue—

[The commandment of the Lord is a lamp, and his “law is light:” and by his law are we to direct our steps. That Holy Spirit who has opened our eyes, and renewed our hearts, marks out for us our path, in direct opposition to that which the unconverted world pursue; as the Apostle tells us in the words following our text: “The fruit of the Spirit is in all goodness and righteousness and truth.” Whilst the ungodly indulge in all the fore-mentioned iniquities, our conduct is to be the very reverse of theirs. In opposition to all unholy tempers, we are to abound in every thing that is “lovely and of good report” — — — In opposition to all that may interfere with the welfare of others, we are to do in all things precisely as, in a change of circumstances, we should think it right for our neighbour to do unto us — — — And in the whole of our deportment towards both God and man, there should be the most inviolable “truth,” even a perfect integrity of mind, a spirit that is without guile — — — Perhaps we may get somewhat of an idea of our duty from what we behold amongst the heavenly bodies. The stars are all irradiated by the sun; and in respect of that great luminary, may be called children of light. These, according to their capacity, reflect the brightness of the sun, and impart to others the light they have received. So it should be with us: we should make our light to shine before men, that so those who behold us may know how to walk, at the same time that they are constrained to glorify that Sun of Righteousness whose beams we reflect. This is the idea inculcated by the Apostle himself, who tells us, that we must “shine as lights in the world, holding forth the word of life,” and “proving” in our own persons “what is acceptable unto the Lordm.”]

But there is yet another idea, and a very important one, suggested in this expression, “children of light.” It is the property of light to make things manifest; and consequently, we are to bear our testimony against all the deeds of darkness, not only “having no fellowship with them, (for “what fellowship can light have with darkness?”) but reproving themo,” and bearing our testimony for God against all who commit them.

Such then must our conduct be, holy and exemplary, decided and firm.]

  2.      In what spirit we should walk in it—

[“Children of disobedience” are such as, from the propensity of their nature, live in wilful and habitual disobedience to God’s commands. So “children of light,” from the impulse of the Holy Spirit, walk cheerfully and habitually in the ways of God. They are not compelled, like slaves, to serve him against their will; but, like dear children, they love their Father’s will, and find his ways to be ways of pleasantness and peace. Nor is it merely on some particular occasions that they obey his voice: they do it constantly, and without reserve: “they delight to do his will;” and “run the way of his commandments with enlarged hearts.” This characterizes the angels around the throne: and it distinguishes also the children of the living God: they “do his will, hearkening to the voice of his word,” and making every succeeding act a prelude to yet further services.]

  ADDRESS—

  1.      Those who have never yet experienced this change—

[Be assured, it must be experienced before you can ever enter into the kingdom of heaven. Whether your lives have been more or less polluted with outward sin, you have all equally lived to yourselves, instead of unto God: and your consciences bear testimony against you, that to secure an interest in Christ, and to grow up into his image, and to live for his glory, have not been the great objects of your ambition, nor has your departure from this path been any source of humiliation to your souls. What is darkness, if tins be not? It is, in fact, a living “without God in the world:” and this path, if persisted in, will bring you to “the blackness of darkness for ever.” But I thank God, there is no room for despondency. The Lord Jesus Christ has “come a light into the world, that whoso followeth him should not walk in darkness, but have the light of life.” For this very end was he given, that “he should be a light to the Gentiles, and say to the prisoners, Go forth; and to them that are in darkness, Shew yourselvesr.” Despair not therefore; but entreat, that, as the Sun of Righteousness, he would “arise upon you with healing in his wings.” And hear, for your encouragement, his gracious promise: “I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight: these things will I do unto them, and not forsake them.” But delay not to seek these blessings at his hands. Seek them “before he cause your darkness to increase, and before your feet stumble on the dark mountains, and, while ye are looking for light, he turn it into the shadow of death, and make it gross darknesst.” To this effect our Saviour himself charges you: “Yet a little while is the light with you: walk whilst ye have the light, lest darkness come upon you. While ye have light, believe in the light, that ye may be the children of light.”]

  2.      Those who have an evidence in themselves that it has been wrought in them—

[However the world may despise it as enthusiasm, there are many who have “passed from death unto life,” and “been brought out of darkness into marvellous light.” O rejoice in the Lord, who hath done such great things for you! And now set yourselves to walk worthy of this high calling. Think what manner of persons ye ought to be, and what a holy heavenly conversation becomes you. Guard against every degree of return to your former state. Guard against those who would draw you back, or impede your progress in the heavenly life. It is your privilege “to walk in the light, as God is in the light;” and to have your path like “the shining light, shining more and more unto the perfect dayy.” And, whilst this is really the desire and labour of your souls, fear not: your God will be with you, “causing your light to rise in obscurity, and your darkness to be as the noon-day.” Then may you look forward with confidence to that day, when your present light, like that of a taper, shall be eclipsed by the infinitely brighter splendour of the sun; even to that day, when “the sun shall be no more your light by day, neither for brightness shall the moon give light unto you; but the Lord shall be unto you an everlasting light, and your God your glory.”]

MMCXVII

PRACTICAL CHRISTIANITY

             Eph. 5:9.

The fruit of the Spirit is in all goodness, and righteousness, and truth.

THERE is in the minds of many a prejudice against the writings of St. Paul, as though they contained nothing but dissertations about predestination and election, and were calculated rather to drive people to despondence than to improve their morals. But there are no writings in the whole sacred volume more practical than his. True it is, that he unfolds the whole mystery of godliness more fully and more deeply than others: and he seems to have been raised up of God for that very end, that the theory of religion might be more distinctly known: but, in all his epistles, he has an especial respect to the interests of morality; the standard of which he elevates to an extent unknown before, and for the practice of which he adduces motives which never till that time were duly appreciated. In no one of his epistles does he maintain more strongly those doctrines which are thought so objectionable, than in this: yet is one half of the epistle occupied with exhortations to holiness, in all its different bearings and relations.

In the words before us we have, what I may call, a compendium, or summary, of Christian morals.

And, that we may know what practical Christianity really is, I will,

  I.      Mark it in its offices—

Sanctification, both in heart and life, is the great end of the Gospel, and a most essential part of that redemption which is there revealed to us. It is here set forth as including,

  1.      Goodness—

[Goodness is the one all-comprehensive character of the Deity, it shines forth in all his works: it meets us whereever we turn our eyes: “The earth is full of the goodness of the Lord.” The effect of the Gospel is, to transform us into his image: and this it does; creating it in our hearts, and calling it forth in our lives. Under the influence of this divine principle, we shall seek to promote the happiness of all around us. Whatever is amiable, and lovely, and of good report, in the spirit and temper of the mind, we shall cultivate it to the uttermost, and exercise it on all occasions. There will be no trouble which we shall not labour to alleviate; no want which we shall not endeavour to supply. To “be good, and do good,” even like God himself, will be the summit of our ambition, and the very end of our lives.]

  2.      Righteousness—

[Whilst goodness is spontaneous, and acts irrespective of any particular claim which men may have upon us, “righteousness” has respect to the obligations which we lie under to “render unto all their dues.” This, also, the Gospel forms within us; stirring us up, both in word and deed, to act towards others as we, In a change of circumstances, should think it right for them to do unto us. There is in the heart of man a selfishness, which disposes him to see every thing with partial eyes; magnifying his own rights, and overlooking the rights of others. This disposition the Gospel will subdue and mortify; and, in its place, it will establish a principle of universal equity, that will weigh the claims of others with exactness, and prompt us, under all circumstances, rather to “suffer wrong than to do wrong.”]

  3.      Truth—

[This is the perfection of Christian morals, or the bond which keeps all the other graces in their place. Where the Gospel has had its perfect work, there will be “a spirit that is without guile.” The Christian is a pellucid character: he appears as he is, and is what he appears.

You will perceive, that, in immediate connexion with our text, the Apostle says, “Walk as children of the light: for the fruit of the Spirit is in all goodness, and righteousness, and truth.” Now, here the three graces mentioned in the text are represented as constituting light, or, at least, as comprehending all that is contained in that image. Now, of all things in the whole creation, light is the most pure (for it is incapable of defilement); the most innocent (for it injures nothing, which has not, through its own weakness, an aversion to its rays); and the most beneficial (for there is not a thing in the universe, possessed of animal or vegetable life, which is not nourished and refreshed by it). Invert the order of these words, and you behold how light beams forth in our text; embodying all the purity of truth, the innocence of righteousness, and the beneficence of active goodness.]

But, to understand practical Christianity aright, we must,

  II.      Trace it to its source—

It springs not from nature’s stock: the natural man cannot attain unto it. It is “the fruit of the Spirit,” even of that very Spirit who raised up our Lord Jesus Christ himself from the dead.

  1.      It is the Spirit who alone infuses life into us—

[We are by nature “dead in trespasses and sins:” and it is the Spirit who quickens us, that we may live unto our God. True indeed, having been “baptized into Christ,” we are become, by profession, branches of the living vine. But then we are only as dead and withered branches, that can produce no fruit; and will shortly be broken off, and cast into the fire. It is the Spirit alone who engrafts us into Christ, as living branches; and causes us to receive from Christ that divine energy, whereby we are enabled to bring forth fruit to his glory. “Christ came that we might have life, and might have it more abundantly:” but it is by the operation of his Spirit that we receive it; and by the mighty working of that Spirit in our souls that we display its energiesk.]

  2.      It is the Spirit who suggests to our minds those motives which alone can stimulate us to exertion—

[He “reveals the Lord Jesus Christ in our hearts.” “He glorifies Christ within us; taking of the things that are his, and shewing them unto usm” “He sheds abroad in our hearts that love of Christ,” which alone can constrain us to devote ourselves unreservedly to himo. Till we receive this impulse, we are satisfied with formal services, and a partial obedience: but, when we are enabled thus “to comprehend somewhat of the unbounded love of Christ, we can rest in nothing, till we are filled with all the fulness of God.”]

  3.      It is the Spirit who assists us in all our endeavours—

[Whatever we may have attained, we still have no sufficiency in ourselves. We shall indeed put our hands to the work: but we shall accomplish nothing, till the Holy Spirit “strengthens us with might in our inward man;” and, taking hold, as it were, of one end of our burthen, to bear it with us, “helpeth our infirmities,” and lends us his own effectual aidr. Hence these graces are properly called “the fruit of the Spirit;” since they cannot be produced without him, and are invariably the result of his agency in our souls. It is he who, as our Church well expresses it, “worketh in us, that we may have a good will; and worketh with us when we have that good will.”]

Yet, as it must be confessed that there is a semblance of this holiness found in those who have not the Holy Spirit, it will be proper to,

  III.      Distinguish it from all counterfeits—

It must be confessed, that in many natural men there are found virtues very nearly resembling the graces before spoken of. There is in many a very diffusive benevolence, a strict regard to equity, and a high sense of integrity: and you will reasonably ask, How are these to be distinguished from those things which we have described as “the fruit of the Spirit?” I answer: To us, who can only see the outward act, it may frequently be difficult to discern the difference between them; but to God, who sees the heart, they are as different from each other as light from darkness. For of these counterfeits I must say,

  1.      They proceed from man, and from man alone—

[Man needs no particular communication of the Spirit to enable him to perform them. The light of reason points out those virtues as commendable; and the strength of a man’s own resolution is sufficient for the performance of them. Hence the persons of whom we speak never pray to God for his Spirit, nor feel any desire after supernatural aid. But the graces mentioned in our text are “the fruits of the Spirit;” and never were, nor ever can be, produced, but by his Almighty agency.]

  2.      They have respect to man, and to man alone—

[The worldling, however virtuous, acts not to God, nor has any distinct desire to fulfil the will of God. He considers, that, as a member of society, he has duties to perform; and therefore he performs them, as far as he sees occasion for them, in the relation in which he stands. He has no other view of them than what an intelligent heathen might have. But the Christian aims at “ALL goodness, righteousness, and truth.” He views these duties in reference to the eternal, as well as the temporal, interests of men. He views them as the Lord Jesus Christ did; and makes the outward discharge of them subservient to higher and nobler ends. As a servant of the Lord Jesus Christ, he has to advance his interests in the salvation of men: and he will account it a small matter to exercise kindness to men in a temporal view, if he may not also, according to his ability, promote their spiritual and eternal welfare.]

  3.      They are done for man, and for man alone—

[A worldling seeks only to please man and to establish a good character amongst his fellow-creatures. If he attain this object, he is satisfied. To stand high in his own esteem, and in the esteem of others, is the height of his ambition. But the Christian desires that God, and God only, may be glorified. He seeks not applause from man: he cherishes no fond conceits of his own superior excellence: much less does he go about to establish a righteousness of his own, wherein to stand before God. Instead of admiring himself for his own attainments, he will trace them all to their proper source, and give God the glory of them: yea, the more he is enabled to do for God, the more he feels himself indebted to God. He dares not “to sacrifice to his own net, or to burn incense to his own drag;” but accounts himself, after all, an unprofitable servant; and says, “Not unto us, O Lord, not unto us, but unto thy name be the praise.”

Now, whether we can discern the difference, or not, in others, we may easily detect it in ourselves; and, consequently, may easily discern “whose we are, and whom we serve.” And I cannot but recommend it to all, to be jealous over themselves, lest they mistake the virtues of the flesh for the graces of the Spirit; and lest, “having a name to live, they prove really dead.”]

  For an improvement of this subject, OBSERVE,

  1.      How excellent a religion is ours!

[They form a very erroneous idea of Christianity, who view it as a system of doctrines merely, irrespective of the effects to be produced by them. I will readily grant, that mysteries, however grand, are of little value, if they operate no sanctifying change within us. But let any person contemplate the change wrought by the Spirit on the heart and life of a believer; let him see poor selfish creatures transformed into the likeness of the Lord Jesus, and walking in the world as he walked; let him go into the world, the family, the closet, and see the dispositions and habits of the true Christian; will any one obtain even a glance of this, and not admire the religion from whence it flows? I charge you, brethren, rest not in partial views of Christianity: satisfy not yourselves with looking at it as a system of mysterious doctrines, propounded for speculation only. No; view it in all its practical efficiency; and then you will acknowledge that it is worthy of all possible honour, respect, and love.]

  2.      How easily may we ascertain our state before God!

[We may surely, without any great difficulty, find what our tempers and dispositions are; and whether we are in the daily habit of imploring help from God for the improvement of them. There is a great difference in the natural constitutions of men; so that we cannot absolutely say, that a person, comparatively moral, is therefore a spiritual man. This must be learned rather from the conflicts he maintains, and the victories he achieves, under the influence of the Holy Spirit. And, at all events, we may be sure, that where there is no delight in doing good to the souls of men; where, in our conduct towards others, there is any wilful deviation from the line which we should think right to be observed towards us; and where there is any want of simplicity and godly sincerity in our motives and principles; whatever we may imagine, we are not Christians indeed. I pray you to take this touchstone, whereby to try yourselves; and beg of God also to search and try you, that there may be nothing found at last to disappoint your hopesx.]

  3.      How delightful is the path assigned us!

[I say not that there are no seasons for humiliation: for no doubt there are, even for the best of men. But, for the daily course of your lives, yon need only look to my text. See the Christian in his daily walk: “goodness, righteousness, and truth,” are embodied in him; and, like the combined action of the solar rays, he diffuses light and happiness around him. This is to “walk in the light, as God is in the light:” this is to honour God; this is to adorn the Gospel: this is to fulfil the ends for which Christ himself came into the world: this is to possess a meetness for the heavenly inheritance. Let those who know not what religion is, condemn it, if they will: but sure I am, that, if viewed aright, “its ways are ways of pleasantness, and all its paths are peace.”]

MMCXVIII

AN EXHORTATION TO CARELESS SINNERS

             Eph. 5:14.

Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

THERE is a harmony in the Scriptures which many overlook and destroy: detached passages are often wrested to establish a favourite system. But the various truths of God should be viewed as they stand connected with each other; there would then be diversity indeed, but no contrariety between them. This observation will throw light, as on many other parts of Scripture, so on that before us in particular; in which we have,

  I.      A command—

The Scripture abounds with useful and instructive metaphors. Our state is here represented under the images of sleep and death.

Sleep implies a state of inactivity and security—

[Men are busily employed about their worldly concerns; but a lamentable supineness prevails with respect to spiritual things. The generality do not apprehend their souls to be in any danger: death, judgment, heaven, and hell, do not seem worthy their notice: God’s threatenings against them are denounced without effect: they are like Jonah, sleeping in the midst of a storm: hence they are described as “at ease from their youth.” To the same effect is the testimony of Him who searcheth the heart—]

Death includes the ideas of impotence and corruption—

[An inanimate body cannot perform any of the functions of life: it has within itself the seeds and principles of corruption. The soul also, till quickened from the dead, is in a state of impotence: it is incapable of spiritual action or discernment; its powers and faculties are altogether vitiatedf; whatever is loathesome and offensive to God proceeds from it. So true is that humiliating declarationh—!]

Yet, notwithstanding this state appears so desperate, we must address, to every one that is under it, the command, “Awake,” &c.

[Your inactivity and security involve you in the deepest guilt: your corruption of heart and life provokes the majesty of God: nor is your impotence any excuse for your disobedience. It is your love of sin that disables you for duty: nor is God deprived of his right to command, because you have lost your power to obey. Let every one then strive to comply with his heavenly call. They who exert their feeble powers may expect divine assistance.]

To convince us that none shall fail who use the appointed means, God enforces his command with,

  II.      A promise—

Sleep and death are states of intellectual darkness. Hence light is promised to those who obey the Divine mandate. Light in Scripture imports knowledge, holinessl, comfort, and gloryn; and all these blessings shall they receive from Christ, the fountain of light.

Knowledge—

[Spiritual knowledge every natural man stands in need of: nor is it attainable by the teaching of men, or the efforts of genius: we can receive it from none but Christ. Hence Christ invites us to come to him for itr: nor shall an application to him ever fail of success.]

Holiness—

[A despair of attaining this deters many from seeking it. They think their inveterate habits cannot be rooted out; but Christ is our “sanctification” as well as our wisdomu. His very name encourages us to expect deliverance from him, and he will fulfil the promises which he has made to this effecty.]

Comfort—

[A sense of guilt shall yield to holy joy: deplored weakness shall be succeeded by divine energya. Our delight in him shall be spiritual and exalted: it shall far transcend all earthly pleasuresc.]

Glory—

[Our Lord will not confine his blessings to this world. He will raise his people to thrones of glorye: he will cause them to participate his own inheritance: he will be the ground and object of their joy for everg.]

  APPLICATION—

[What greater encouragement can any one desire? What richer promises can any one conceive? How suited are they to our necessities! Let every one consider the command as addressed to himself; “Awake, thou;” let all our powers and faculties be called forth to action. In exerting ourselves let us expect the promised aid. Thus shall we be eternal monuments of Christ’s power and grace.]

MMCXIX

REDEEMING THE TIME

  Eph. 5:15, 16.

See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil.

WHILE the Christian has so many corruptions within, and temptations without, he needs to be continually urged to vigilance and activity in the concerns of his soul. It was to the saints at Ephesus, even to the most eminent amongst them, that St. Paul addressed the exhortation before us: in which we may notice,

  I.      The duty of maintaining a circumspect walk—

We are evidently referred in the text to what had been spoken in the preceding context: from whence we are to gather the precise ideas which the Apostle comprehended in the terms, “Walk circumspectly.”

We should walk,

  1.      As persons who enjoy the light—

[Those who walk in the dark, know not how to order their steps: but they who walk in the noon-day, can see how and where to place their feet with accuracy and exactnessb. Now we have the light of God’s word; and should therefore carefully avoid setting our foot in a place where we are liable to slip, or contact defilement.]

  2.      As persons that are afraid of erring—

[We are ever ia danger of being led astray by the example of those around us. But we should “call no man master;” we should not follow St. Paul himself, any further than he followed Christ. If any should presume to vindicate what is contrary to the word of God, we should “take care not to be deceived” by their specious reasonings; and instead of being “partakers with them,” we should “avoid all fellowship with their unfruitful works;” yea, instead of conforming to them, we should “reprove them.”]

  3.      As persons that are anxious to please their God—

[Neither the opinions of others, nor selfish interests, are to regulate our conduct. We have but one inquiry to make, “What will please my God?” That view, that desire, that purpose, must be the spring of our actions, whether in public or in private. With a view to approve ourselves to him, we should as carefully inspect our motives and principles, our dispositions and frames, as if we saw him immediately present, and observed his eye fixed upon our hearts.]

From this general view of the subject, we descend to notice,

  II.      An important instance, wherein, more especially, circumspection should be mentioned—

There is nothing wherein circumspection is more needful, than in the improvement of our time—

[It is lamentable to think how much time is lost for want of a due solicitude to “redeem” it. Even in relation to temporal concerns, there are very few who are good economists of their time. But, in reference to their eternal interests, men let ten thousand opportunities pass them unheeded, and unimproved. Many have passed through half their lives, and not vet begun to seek the salvation of their souls. And of those who have not been altogether so careless, how many are there whose spiritual interests are at a very low ebb! They have not sufficiently watched the lapse of time, or been duly impressed with a sense of its value: and hence, “when for the time they ought to be qualified for teachers, they still need to be taught the first principles of the oracles of God.”]

We should therefore set ourselves instantly to “redeem the time”—

[We should consider what it is that has robbed us of our precious hours, and guard particularly against it. Has pleasure allured us by its charms? We should renounce its gratifications, as far as they interfere with our spiritual welfare. Has business too much occupied our time? We should apportion to it what is necessary in our respective situations; but not suffer it to supersede our religious exercises. And, if the duties of our calling are such as to leave but a contracted space for reading and prayer, we should be the more earnest in consecrating the whole of the Sabbath to the service of our God. Visiting and company are found in general to be among the chief destroyers of our time: against these we should resolutely set ourselves; that, if we cannot recover what is passed, we may at least prevent the depredations which we are but too likely to experience in future. From sleep too we should redeem all that has been allotted to mere indulgence, and all that nature docs not require for the renovation of her strength. Our whole time is little enough for the concerns of our souls; and therefore we should suffer as little of it as possible to run to waste, or to pass off in unproductive channels.]

To enforce the observance of this circumspection, the Apostle suggests,

  III.      Motives and inducements to maintain it—

He recommends it,

  1.      As a proof of wisdom—

[No greater folly can be conceived than for persons to be regardless of their eternal interests, and to trifle away that time which they ought to be employing in the concerns of their souls. It is true, that a circumspect walk, and a due improvement of time, are often called preciseness or enthusiasm: but let those who know not the value of the soul, deride these things: still, in the judgment of every discerning person, to walk with the greatest possible care and exactness, is to “walk, not as fools, but as wise:” for “the fear of the Lord, that is wisdom; and to depart from evil, that is understanding.”]

  2.      As a mean of safety—

[“The days” of the Apostles were “evil,” on account of the persecutions that raged: for every person felt that all his comforts might be speedily withdrawn, and that he might soon fall a sacrifice to his profession. This therefore was urged as a reason for vigilance and circumspection: for if they might so quickly be called to give up their account to God, it became them to be ever on their guard, and ever ready. Our lot, through the tender mercy of our God, is cast on happier days: we are not exposed to the fury of persecutors: the utmost that we suffer, is, for the most part, a little contempt, and the loss of some temporal interests. Still however our “days” may justly be called “evil,” because of the general prevalence of infidelity and profaneness. We are as liable to be ensnared by evil examples, as those at Ephesus were to be turned aside by the fear of man. “Iniquity abounds; and therefore there is danger lest the love of many should wax cold.” If then we would not be drawn into the vortex of corruption, we should keep at a distance from it; and if we would stand in the day of trial, we should improve each passing hour in preparation for it.]

MMCXX

THE BELIEVER FILLED WITH THE HOLY GHOST

  Eph. 5:18–20.

Be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.

THAT Christianity has raised the tone of morals in the world, will appear from the admonitions which the Apostles judged it necessary to give to the Churches in their day. It would appear almost superfluous, at this time, to expatiate upon the evil of fornication, in a letter addressed to true believers; or to guard them against yielding to intoxication; there being, in the minds of all, a consciousness of the inconsistency of such evils with the Christian profession. But the Corinthians had, in their unconverted state, been proverbially dissolute; and the Ephesians, even in their religious rites on some occasions, had addicted themselves to intemperance: and both the one and the other brought with them into the Church their former sentiments and habits, against which they needed the most explicit warnings.

On the other hand, the standard of Christian privilege and attainment is sadly lowered in the present day; so that an exhortation to be filled with the Spirit, and to be living under the continual influence of the Spirit, seems to breathe nothing but enthusiasm. But, being well assured that Christian duties and privileges are precisely the same now as they were in the Apostle’s days, I proceed to set before you,

  I.      The exalted privilege of believers—

The Spirit of God will dwell in the heart of every true Christian—

[As the Church at largo, so every individual in it, is “the temple of God,” and “the habitation of God through the Spiritd.” Our blessed Lord promised to send down the Comforter, the Holy Ghost, to abide within his people, to guide them into all truthf, to support them under their respective trials, and to “sanctify them throughout, in body, soul, and spirith.” We are not. indeed, to expect at this time his miraculous operations: but his spiritual influences are continued to his Church; and shall be, even to the end of the world: and to experience them, is the undoubted privilege of all true believersk. Indeed, without them, we can never mortify sin, nor ever fulfil the will of Godm: and, if we experience them not, we are not true Christians: for it is expressly said, “If any man have not the Spirit of Christ, he is none of his.”]

Nor need there be any limit to our expectations of his gracious influences—

[It is our privilege to “be filled with the Spirit,” every one of us according to our respective capacities; and to have all our faculties and powers subjected to his controul. By him our understandings may be enlightened; so that we shall view every thing, in a measure, as God himself views it. By him, too, our will may be regulated; so that it shall be conformed to the mind and will of God. By him, also, our affections may be so inflamed, that the whole soul, as it were, shall be melted, and cast into the very mould of the Gospel.

In relation to this matter we need fear no excess. In the use of strong drink we may easily exceed; and excess will lead to the most pernicious consequences. By intoxication, we may be unfitted for the common offices of life; yea, and be precipitated into the commission of the foulest sins. But the more we have of the Holy Spirit, the more will sobriety and self-government characterize our whole conduct. We need, indeed, to guard against delusions respecting this matter: for there are many in the world who speak of dreams, and visions, and internal suggestions, and numberless other conceits, whereby they deceive both themselves and others. But on these no confidence whatever can be placed: they are, for the most part, the fruits of a heated imagination, and are as likely to come from Satan as from God. I do not mean to say that God may not reveal himself to persons in these ways; for what he has done in times past, he may do again: but I say, that whatever is not founded upon the word of God, and leads not to a holy and consistent life, is a mere delusion. Whatever betrays men into extravagances of any kind, is not of God: for “the spirit of the prophets is subject to the prophets,” and it becomes you to be on your guard against every thing which, in the mode of its access to your mind, is suspicious, or in its operation upon your mind is disorderly. I say again, therefore, that against delusion you must guard: but from excess in what is really from God, you are in no danger: for the more you are filled with the Spirit of Christ, the more you will resemble Christ in the whole of his character and deportment.]

Suited to this exalted privilege of believers, will be,

  II.      Their delightful employment—

Here you see how they are to act,

  1.      In their intercourse with each other—

[In the parallel passage in the Epistle to the Colossians, the Apostle’s meaning is somewhat more clearly expressed: “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” We should have a happy and peaceful frame of mind, whether alone or in company; and should be expressing our joy in songs of praise. Not that we should resemble those, whose spirits, being raised with wine, entertain themselves, and each other, with vocal and carnal songs: no; we should “make melody in our hearts to the Lord,” and have all our joys an emblem, an antepast, of heaven. Such expressions of earthly happiness we observe without any mixture of disapprobation or surprise: they are the natural effusions of a happy and buoyant spirit. How much more, then, should they be put forth in spiritual exercises, to the honour of our God, whose service is perfect freedom!]

  2.      In their more immediate intercourse with God—

[Every thing should be viewed by them as proceeding from a God of love: not even chastisement itself should be regarded as a token of his wrath, but rather as a mark of paternal tenderness, whereby he both intimates our relation to him, and seeks to establish and confirm it. Nothing, however penal in its aspect, should be viewed in any other light. We should taste his love in every thing, and “give him thanks always for all things.” And this we should do “in the name of our Lord Jesus Christ:” for, as all God’s blessings come to us through him, so all our thanksgivings for them should return to God through him also. It is this which makes them acceptable to God the Father. If these were offered in our own name, they would never enter into the ears of the Lord of Hosts: but, being presented in the name of Jesus, they come up with acceptance before him, and are sure to return in blessings on our own souls.”]

  ADDRESS—

  1.      Those who have never yet experienced these blessings in their souls—

[By the greater part of those who call themselves Christians, the whole of this subject is accounted visionary and absurd. They have no idea of one person being filled with the Spirit any more than others: and all the joyous frames arising from his presence in the soul, they deem the very essence of enthusiasm. But what, then, can be meant by all those directions which are given us, to “live in the Spirit, and walk in the Spirit,” and “pray in the Spirit,” and to “bring forth the fruits of the Spirit?” And why has our blessed Lord so encouraged us to pray for the gift of his Spirit, if no such communication is to be expected by us? Do not, I beseech you, brethren, take your own experience as the standard of truth, or imagine that no one else can possess what you have never received: but look to God for the accomplishment of his gracious promises to your souls; and never rest, till you have obtained those supplies of his Spirit, whereby alone you can attain the Christian character, or be ever fitted for the realms of blisst.”]

  2.      Those who profess to live in the enjoyment of them—

[Regard not the contempt with which ungodly men may treat you: but let the Apostle’s direction be followed by you daily, with increasing earnestness. Be careful, however, not to give any just occasion for reproach. Let there be nothing extravagant, either in your profession or your practice. Religion, if it have its just influence upon your soul, will render you patterns of sobriety, of prudence, and of true wisdom: it will cause you to “walk wisely before God, in a perfect way.” At the same time, it will bring into your soul a peace that passeth all understanding and a joy that is unspeakable and glorified. There will be, indeed, occasional changes in your frame, even as there are in the natural world: there will be times for the tears of penitential sorrow to flow down, as well as for the radiance of the noon-day sun. But the more you live on Tabor, the more will you behold the Saviour’s glory: and the more you survey the promised land from Pisgah’s top, the more will you be fitted for the everlasting enjoyment of it.]

MMCXXI

THE MARRIAGE UNION

  Eph. 5:21–33.

Submitting yourselves one to another in the fear of God. Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the Church: and he is the saviour of the body. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the Church: for we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall he joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the Church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

AMONGST those who are attached to the peculiarities of the Gospel, it is often a subject of regret, that the great mass of nominal Christians are not acquainted with its principles. But I am inclined to think, that there is nearly the same occasion for regret, that many who profess, and actually have attained, somewhat of vital godliness, are but very imperfectly instructed in its duties. The sublimer parts of morality are really almost as little known as the deeper mysteries of our holy religion. Take, for instance, the conduct enjoined in the fourteenth chapter of the Epistle to the Romans: I doubt whether there be many who would have written such a piece of casuistry: and few, I fear, would have approved of it when written, if it had not come forth with the authority of a divine revelation. What a paradox would it appear to the generality, if I were to tell them, that the very same act, under different circumstances, might be an acceptable service and a damning sin; and the whole difference consisting in its being done in the presence of one who approved of it, or of one who doubted its lawfulness! Yet such is the Apostle’s determination respecting the practice of things indifferent in themselves; and which become bounden duties, or fatal sins, according to the views which they have who do them. I could, if there were time, illustrate the sublimity of the Christian code, in reference to all our most acknowledged duties: but I shall confine myself to the subject more appropriate to the present occasion. St. Paul, in this passage, places the duties of man and wife in a light peculiarly simple and beautiful. He comprehends both under one single term: “Wives, submit: Husbands, love.” Thus far we are prepared to approve of his requisitions; the duties respectively belonging to the two parties being generally acknowledged. But, if I should proceed to place these requisitions in their true light, and insist upon them in their full extent, I am not sure that I should not excite, amongst the less-instructed part of us at least, a measure of surprise. Yet I am not afraid, but that, if in the former part of my observations I should appear to bear somewhat hard upon the female sex, I shall, before I close the subject, find a perfect acquiescence on their part, when they shall see what provision God has made for their happiness in wedded life. But I shall be careful to speak nothing myself: I shall only bring before you what the Apostle has spoken: and if his demands appear to be too severe, I shall shelter myself under his wing; being well assured that you will all yield to his authority, without gainsaying.

You must have observed, that in all the passages of Scripture where the relative duties are insisted on, those of the inferior are always stated first. Nor is this without reason: for they are all enjoined by God: and, however difficult they may appear, especially where the superior neglects to perform the duties assigned to him, they must all be observed from a regard to the authority of that God who has imposed them; nor must any one imagine, that his duties are a whit the less incumbent on him because the superior neglects his. Power, in whomsoever it is vested, is God’s: and the person bearing it, so far as it is truly committed to him, is God’s representative and vicegerent. And I conceive, that this is the reason of that order, which, from being uniformly observed in the Scriptures, we may well suppose to have been wittingly and wisely fixed.

The submission of the wife to her husband must be entire, cheerful, uniform, “as unto the Lord,” because the husband is as truly the head of the wife, as Christ is the Head of the Church. And I hope I shall not appear to speak too strongly, if I say, that there is no other limit to her submission to her earthly lord, than to her heavenly; unless he require any thing that is contrary to the will of God: for then she must yield to that authority which is paramount, and obey God rather than man. I certainly feel, that, in speaking thus, I may appear to require too much of the wife, and to place her almost on the footing of a slave. But you yourselves shall judge. Tell me what is the meaning of those words, “As the Church is subject unto Christ, so let the wives be to their own husbands, in every thing?” I confess to you that this appears somewhat harsh; and I should not have dared to utter it myself. But I am not at liberty to soften it, or to introduce into God’s word any qualifying expressions, to lower the standard he has given us. You yourselves see the comparison which is instituted by God himself, and the extent of the requisition that is made. Had the comparison been omitted, we might possibly have thought that the expression, “every thing,” was, what is confessedly common in the Scriptures, an universal term put for a general; and that, consequently, it did admit of some modifications and exceptions. But who will so construe the obedience which the Church owes to Christ? If, then, we cannot so limit the requisition in the one case, neither can we in the other: and, consequently, in our statement of the duties of a wife, we must take the ground which is laid in Scripture, and set forth the will of God as it is plainly declared in the inspired volume.

But, though so much is required of the wife, that I could not have ventured to state it in any terms but those of Scripture itself, I must candidly acknowledge that I account it a rich mercy to the wife that her duty is thus highly stated and plainly declared. For it must of necessity happen, in a married state, that some differences of opinion should occasionally arise, and a contrariety of inclination also occur, in reference to some points: and if God had not determined beforehand whose judgment should preponderate, and whose will should stand, there might be collisions, which might painfully interrupt domestic harmony. But God, having required unqualified submission on the part of the wife, has cut off all occasion for discord; I may almost say, all possibility of it, where the wife understands her duty, and is ready to perform it. Of course, a modest statement, both of her sentiments and wishes, may be given: but where her husband cannot by these means be persuaded, she has no alternative left: obedience is the course which God has ordained for her; and she should pay it cheerfully, “as unto the Lord.”

If this appear, as I fear it will, “an hard saying,” I am happy to say, that that impression will soon be removed, by stating, in the next place, the duties of the husband. “Husbands, love your wives.” And what difficulty is there in obeying the commands of love, or in submitting to its dictates?

But here we observe, in relation to him, the counterpart of the comparison which has been before made in relation to the wife. Is the wife to submit to her husband as unreservedly as the Church submits to Christ? Know ye, that the husband is to love his wife as truly and tenderly, yea, and, as far as it is possible, to the very same extent too, “as Christ has loved the Church.” Let us contemplate this a little; and we shall subscribe heartily to all that has been before spoken. Consider how the Lord Jesus Christ has loved the Church. She was altogether alienated from him, and incapable of adding to his happiness; yet did he disrobe himself of all the glory and blessedness of heaven, yea, and assume our nature, and “bear our sins in his own body on the tree,” on purpose to bring his Church into a full and everlasting participation of his kingdom and glory. And now that he has done this, he imposes no one command on her but what conduces to her happiness: and if in any thing he thwart her inclinations, he does it for her good; consulting, in every thing, not his own sovereign will, but her present and eternal welfare. Now, let us suppose a husband to act on this principle: let us suppose him ready to exercise self-denial, to the utmost possible extent, for the good of his wife: let us suppose him so to pant after her happiness, as to be willing to do any thing, or suffer any thing, in order to promote it: let us suppose him never to propose any thing to her, but for her good; and never, in any instance, to thwart her, but with a view to her truest happiness: methinks she would never complain of the extent of her duty to him; it would be all easy, all delightful. Let it be remembered, then, that this is the husband’s duty to his wife. But as, in the former case, I confined myself to the very words of Scripture, so will I do in this; lest I appear to over-state the duty on the husband’s part. “Husbands, love your wives; even as Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such tiling, but that it should be holy, and without blemish.” Let there be such tender, affectionate, self-denying exertions on the husband’s part, to promote the welfare and happiness of his wife; and what returns will not she readily make to him? Verily, submission to his will, will be not so much her duty as her delight.

As for the other comparison contained in this passage, namely, of the man loving his wife as his own flesh, I forbear to make any observations upon it, wishing to detain you as short a time as possible.

There is one thing only that I will add, which will be applicable to us all. Hitherto I have dwelt chiefly on those points which the occasion has suggested: but let us not forget, that the whole Church of Christ is his bride; and that the duty of a wife towards her husband, as set forth in this passage, may serve to shew us, in some measure, our duty towards our heavenly Lord. Does a wife leave her father and mother, and cleave to her husband? so must we forsake all that is dear to us in this world, to cleave unto Christ: for he has expressly warned us, that “if, in coming to him, we forsake not all that we have, we cannot be his disciples.” We must also fulfil his will in every thing, without hesitation and without reserve. Obedience to him must be our delight: and if, for a moment, a wish arise in our minds that is contrary to his will, we must sacrifice it instantly; and say, “Not my will, but thine be done.” Thus, whilst “the mystery concerning Christ and his Church” is mystically fulfilled in our dear friends who are about to be joined together in the bonds of matrimony, it will be literally and spiritually fulfilled in us.

MMCXXII

THE PERFECTING OF THE CHURCH IS THE END OF ALL THAT CHRIST HAS DONE FOR IT

  Eph. 5:25–27.

Christ loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

THE morality of the Gospel, though not more extensive than that of the law, is yet more clearly revealed, and exhibited in a more endearing light. Its obligations are not set forth amidst denunciations of wrath, as those of the law were upon Mount Sinai; but models of perfection are set before us, and we are invited by considerations of love and gratitude to make them the objects of our imitation. Not only our duty to God, but even our relative duties are set before us in this manner. St. Paul, instructing wives in their duty to their husbands, tells them, that the Church’s obedience to Christ is the fittest pattern of their obedience to them. Then instructing husbands how to conduct themselves toward their wives, he proposes to them Christ’s love to his Church as the model for their love to their wives. It is in this connexion that the words of our text are introduced. But the Apostle can never touch upon so glorious a topic as the love of Christ, without expatiating upon it, and being transported, as it were, to a forgetfulness of his proper argument. The view which he here gives us of it, is deserving of peculiar attention. It will lead us to consider,

  I.      The demonstrations which Christ has given us of his love—

He loved his Church from before the foundation of the world: and he has displayed his love to it in a manner that must fill both men and angels with everlasting astonishment. Every member of it was dearer to him than his own happiness; more desirable to him, if we may so speak, than his own glory. He loved us to such a degree, that for our sakes he gave up the happiness which he enjoyed in his Father’s bosom, and the glory which he possessed upon his Father’s throne: he gave himself for us, that he might be,

  1.      A surety for our persons—

[The debt which we owed to divine justice could never be discharged by mortal man: nor was there any superior being able or willing to take upon himself our awful responsibility. Our case was desperate, as much so as that of the fallen angels. But the Son of God, of his own infinitely rich grace and mercy, was pleased to undertake for us. What Paul said to Philemon respecting Onesimus, he said to his Father respecting us; “What do they owe thee? put it all to my account: I will repay thee. Whatever shall be necessary to ransom them from the hands of incensed justice, let it be exacted of me: I will be answerable for it; I will pay it, to the uttermost farthing.”]

  2.      A sacrifice for our sins—

[It was not by corruptible things, as silver and gold, that we could be redeemed. Satisfaction must be made for all our violations of God’s holy law. Death was the desert of man; and death must be endured by the Son of God himself, if he should put himself in the place of sinful man. This was fully known to our adorable Saviour; and yet he would not shrink from the conditions. He had set his heart upon his chosen people, and he was prepared to pay the price, even though it were his own life. Accordingly he took our nature for the express purpose of offering it up a sacrifice for sin. In that nature he made a full atonement for all our transgressions, and satisfied the utmost demands of law and justice. In short, he so gave himself to be an offering and sacrifice to God, that God smelled a sweet savour, and became instantly reconciled to his offending creatures.

What manner of love was this! Who can ever explore “its heights and depths, its length and breadth?” Well may “God commend his love to us” by this particular instance; for it is, and ever must be, without a parallel: it as far exceeds our conceptions as it does our deserts.]

To assign any adequate reasons for such love is impossible: but the riches of it will appear in a striking point of view, if we consider,

  II.      The ends for which it has been so demonstrated—

The design of Jesus in the whole of his mediatory work has been, to bring back our fallen race to the enjoyment of all that they had lost by sin. He gave himself for us, that we might enjoy,

  1.      A restoration to his image—

[It was not merely a salvation from misery that Christ came to impart, but a salvation from sin, which is the cause of misery. He came to set us apart for God as a holy and peculiar people; and to cleanse us not only in “the laver of regeneration in baptism, but by the renewing of the Holy Ghost.” The washing of water in baptism was only the external sign of that spiritual grace which it is the delight of his soul to bestow. “He will sprinkle clean water upon us, and cleanse us from all our filthiness, and from all our idols.” Without this spiritual renovation, all his other mercies would be in vain. Man could not be happy, if he were not first made holy.

The instrument by which this grace is conveyed to the soul, is the word of God. The word, both written and preached, is that whereby we are begotten of him; by which also, as newborn babes, we are nourishedg; and by which the whole work of sanctification is carried on. The Holy Spirit indeed is the agent, who renders the word effectual: but the Gospel is “the rod of his strength,” and it is by that he renovates and saves the world.]

  2.      A participation of his glory—

[When sinners are in a measure cleansed with the washing of water by the word, the ministers who have been instrumental to that change, “espouse them to one husband, and present them as a chaste virgin to Christ.” And while the work of sanctification is advancing in them, they are like those virgins who were destined for the embrace of eastern monarchs, who were purified during several months for that end, till they were judged meet for the dignity to which they were to be exalted. The time for their complete honour and felicity is the day of judgment; when the Bridegroom himself shall come to take them home to himself, and to fix them in the mansions prepared for them. Then they will be “without spot or wrinkle; they will be perfectly holy and without blemish.” They will be “presented faultless before the presence of his glory with exceeding joy.” What “a glorious Church” will they then be! Here their glory is obscured by spots and blemishes: but there they will not have “any such thing:” they will be “pure as God is pure,” and “perfect as God is perfect.”

If any thing can account for the stupendous efforts of Christ’s love, it must be this. This is an end worthy of the Supreme Being. This will be such a display of his power and grace as will for ever fill all heaven with wonder and admiration.]

  Suffer ye now “a word of EXHORTATION,” grounded on the foregoing subject—

  1.      Desire holiness—

[This is what the Lord Jesus Christ has desired for you. To obtain this for you, he divested himself of all his glory, and endured the accursed death of the cross. He desired this for you, because it was the only medium through which you could arrive at happiness, and because it could not fail of rendering you completely happy. Ah! do not despise it. Do not turn away from it, as inimical to your welfare. Do not consider it as a mere system of restraints, a burthen that is intolerable. It is in truth the perfection of your nature, and the completest liberty: it is a liberty from the thraldom of corruption, and from the tyranny of Satan. Desire it therefore, even as Christ has desired it for you; and never think any sacrifice too great for the attainment of it.]

  2.      Use the means of attaining it—

[The word is the means which God in every age has made use of for the recovery of fallen man. By that he converted thousands in the primitive ages of the Church: and by that he is still carrying on his work in the souls of men. Let the Scriptures then be searched by you, not to gratify curiosity merely, or to exercise a critical acumen, but to obtain the knowledge of God’s will, and an increasing conformity to his image. Read the sacred volume as a book that is to make you holy. When you hear the word preached to you, hear it with a desire to get a deeper discovery of your sins, and a more perfect victory over them. Whether you read, or hear, or meditate, or pray, let it be with an immediate view to grow in holiness and a meetness for glory.]

  3.      Look forward to the perfection of holiness as the consummation and completion of all your wishes—

[Higher than this you cannot look; and lower you ought not. This was the ultimate design of all that Christ undertook for you, and of all that he did and suffered for you. Do but consider how happy you will be when not a spot or blemish can be found in you, even by God himself; when you shall be perfectly like your God; and when you shall enjoy the most intimate and endearing fellowship with your Lord, without any alloy, or intermission, or end. Do not rest in any thing short of this. Suffer not any of the pleasures of time and sense to rob you of it. Surely the very prospect of such glory is enough to kindle in your souls the devoutest rapture, and to stimulate you to incessant activity in your Christian course. Yield yourselves now unfeignedly to the Lord, and he will, in the last day, present you to himself, and acknowledge you as his for evermore.]

MMCXXIII

UNION WITH CHRIST

             Eph. 5:30.

We are members of his body, of his flesh, and of his bones.

THAT the eternal Son of God assumed our nature, and lived and died for the salvation of men, is doubtless the fundamental truth on which we are to build our hopes. But we shall have a very partial view of that truth, if we consider it merely in reference to our acceptance with God. The Apostles state it as the strongest of all motives to obedience, and as the pattern which, as far as circumstances will admit of it, we are bound to imitate. To go no further than the context; St. Paul is stating the duties of husbands and wives: and, having observed that wives are to be as obedient to their husbands, in all lawful things, as the Church is to Christ, he shews, that husbands are not, however, at liberty to act the tyrant; but that they should at all times be influenced by love, and consult the good and happiness of their wives, as much as Christ himself does of the Church, to whom he stands in a similar relation.

The words before us are, in this view, deserving of the deepest attention; since they not only unfold a most mysterious and important truth, but tend in the highest degree to meliorate our tempers, and to diffuse universal happiness. Let us consider then,

  I.      The union which subsists between Christ and his Church—

There is a personal union which Christ has with our nature, by means of his incarnation, and which was necessary for the executing of the great work which he had undertaken. But in this the whole human race participate, without any distinction. The union which Christ has with the Church is distinct from that, and is,

  1.      Legal—

[There is, among men, an union between a debtor and his surety; insomuch that, if a debt be not discharged, the surety is as much answerable for it as if he had contracted it himself: and if, on the contrary, it be discharged by the surety, the creditor has no further claim on him that contracted it. Thus it is with respect to Christ and his Church. He is the surety of the new covenant: having undertaken for us, he was charged with our debt; “it was exacted of him, and he was made answerable.” Having paid the debt, his payment is put to our account; “By his obedience we are made righteousf.” In a word, “He who knew no sin, was made sin for us, that we (who had no righteousness) might be made the righteousness of God in him.”]

  2.      Spiritual—

[Very much is spoken in Scripture respecting the spiritual union which subsists between Christ and his people. To mark that they stand by him alone, it is compared to a foundation and the superstructure. To shew that he is the one source of vital influence to them all, it is illustrated by a root and the branchesi. To intimate that one Spirit pervades both him and them, it is set forth under the image of a body; he being the Head, and they the membersl. To convey some idea of the tender endearments with which it is accompanied, it is shadowed forth by a marriage union. This is the representation given in the text. He is our husband; and we are his briden: and, as Adam said of Eve when she was brought to him, “She is flesh of my flesh, and bone of my bones,” so may we say respecting the Lord Jesus Christ, “We are members of his body, of his flesh, and of his bones.”

Whatever beauty there is in all the other figures, methinks there is a peculiar propriety in that which is now under our consideration, because it marks that volition, yea, and those means also, whereby the union is effected. The Lord Jesus Christ displays before our eyes his excellency and glory, his suitableness and sufficiency; and, by the constraining influence of his love, inclines us to leave all that has hitherto been esteemed by us, in order to connect ourselves with him, and enjoy his presence. We accept that gracious proposal, “Thou shalt not be for another man; so will I also be for theeq.” and being thus engaged by a solemn covenant, we surrender up ourselves to him, whether it be for better or for worse in this world, determining through grace to “be faithful unto him, even until death.”]

We prosecute the idea of a marriage union no further at present, because it will be more fully opened, while we shew,

  II.      The blessings resulting from it—

It is needless to expatiate upon the comforts and benefits of that relation among men: but we cannot be too minute in specifying the blessings that result from an union with Christ. The chief of them will come under our review, while we observe, that,

  1.      He has communion with us in all our trials—

[One who understands the duties of a husband, and labours faithfully to discharge them, is ever ready to sympathize with his partner in her afflictions of whatever kind, and solicitous to the utmost to relieve them. What is done to her, whether it be good or evil, he considers it as done to himself. Thus it is with our blessed Lord. Are we tempted? — — — a consciousness of his relation to us calls forth his sympathy, and engages his utmost exertions on our behalf — — — Are we persecuted? He feels in his inmost soul the dagger that pierces uss — — — Do we labour under distresses of any kind? “In all our afflictions he is afflicted;” and every attempt made to mitigate our trouble, he accepts, as if he himself were personally relievedu — — —]

  2.      We have communion with him in all his benefits—

[A woman, from whatever rank she be taken, is no sooner united in the marriage-bond, than she is exalted to a participation of all the honours and possessions of her husband. Thus it is with the Church when united unto Christ. Is he possessed of a perfect righteousness, commensurate with the highest demands of law and justice? They who are joined to him by faith, are partakers of it all, and may boldly call him, “The Lord our Righteousness.” However sinful they may have been in former times, “in him shall they be justified, and in him may they gloryy” — — — Has he within himself an inexhaustible fountain of grace? They may receive it out of his fulnessa: and having had a measure of it communicated to them, they may go to him for more: yea, whatever supplies they may need, they shall have sufficient for themc; sufficient to mortify every sin, to fulfil every dutye, to triumph over every enemy — — — Is he enthroned on high, the heir and Lord of all thingsg? Let not his people think that even these things are too great for them: for they shall have a throne like unto his throne, a kingdom like unto his kingdomi, a glory like unto his glory — — —]

  ADDRESS—

  1.      Those who have reason to believe that they are “married to Christ”—

[If we congratulate our friends when they are settled in life with a fair prospect of happiness, shall we not much more congratulate you; you, who by your connexion with Christ are become children of the living God? What earthly advancement can be compared with this? Who among the children of men is so wise to discern, so tender to regard, so able to relieve, your every want? We hope that you know your union with him. It is certainly your privilege to know it, and to rejoice in it. “Rejoice then in the Lord alway, and again I say, Rejoiceo” — — — But together with your privileges, remember also the duties which this high relation bringeth with it. Would you be unfaithful to him, or grieve him in any thing? God forbid. Remember the fervent attachment, the humble reverenceq, the unreserved submission, which a dutiful wife feels towards her husband: and let these feelings be transferred in the highest possible degree to your august “Heads” and be exercised towards him without any intermission or alloy. — — —]

  2.      Those who have no evidence that such an union has been formed—

[They who have felt no need of an union with Christ, will be ready to say, like Ezekiel’s hearers, “Ah! Lord God, doth he not speak parables?” But indeed “we speak forth the words of truth and soberness.” You hope to bring forth fruit to God in some other way than by an union with Christ: but you may as well expect a branch to be fruitful, when separated from the viney. The image in the text is applied by St. Paul in reference to this very thing: he tells us, that “we must be married unto Christ, that we may bring forth fruit unto God.” Moreover, if you be not united to Christ in this world, you will in vain hope for an union with him in the world to come. This is the time wherein you are to be betrothed to him. Seek then to know him: seek to become an object of his regard: seek to be united to him as intimately as he is to his Heavenly Father. Be not contented with seeking, but strive; strive to obtain an interest in his favour; nor cease from your labour till you can say, “My beloved is mine, and I am his.” Then shall you have the most delightful fellowship with himc: you shall have such manifestations of his regard, as the world can neither know nor receive: and, when all earthly connexions shall cease, your happiness shall be consummated in the everlasting fruition of his love.]

MMCXXIV

UNION BETWEEN CHRIST AND HIS PEOPLE

             Eph. 5:32.

This is a great mystery: but I speak concerning Christ and the Church.

CHRISTIANITY is a mystery altogether—a great mystery: as it is written, “Great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” Every part of it is mysterious: its plan, as concerted between the Father and the Sonb; its propagation, so as to incorporate in one body the whole world both of Jews and Gentiles; the representations given of it in emblematic types from the foundation of the world. Amongst these, the marriage of our first parents is worthy of particular attention. It is that to which the Apostle especially refers in the passage before us. The very words spoken by Adam on that occasion are quoted by him. They appear, indeed, at first sight, to be spoken only in reference to marriage generally: but he declares, and pronounces it “a great mystery,” that “he spake concerning Christ and the Church.”

Here it is evident that there was one thing spoken, and another intended; and, consequently, if we would fully enter into the Apostle’s mind, we must consider,

  I.      The subject ostensibly proposed—

He is speaking of the duties which men owe to each other, in the relation of husband and wife, parents and children, masters and servants. That of husband and wife, as existing before all others, is introduced first.

He specifies their duties—

[He specifies hers to him, and his to her. Her duty to him is comprised in reverence and subjection; in reverence to him as her head; in subjection to him as her lord. His duty to her comprehends unrivalled affection, and unbounded care. These were their respective duties, whilst yet they remained in innocence: for they arose out of the manner in which their union was formed. The man was first formed, the lord and governor of the whole earth. The woman was made afterwards, and taken out of the side of man as a part of his substance; and therefore was properly subject to him. She, too, was made for man, and not man for her: and, consequently, this put her still further under his controul. These duties, however, were still further extended after man had fallen: for the woman, having been first in the transgression, was doomed to weaknesses and pains which she would never otherwise have experienced, and was still more entirely subjected to her husband’s rule. But, in proportion as she needed his protection, his obligation to extend it to her was increased, together with all its attendant sympathy and assiduities.]

He at the same time illustrates them by a comparison—

[The Apostle institutes a comparison between the marriage union and that which subsists between Christ and his Church; and again and again reverts to it, in order to mark the correspondence between them in every particular. In speaking of the wife’s duties to her husband, he says, “Wives, submit yourselves unto your own husbands, as unto the Lord: for the husband is the head of the wife, even as Christ is the Head of the Church; and he is the Saviour of the body. Therefore, as the Church is subject unto Christ, so let the wives be to their own husbands in every thing.” Now, here the Apostle states, in the clearest and fullest manner, both the extent of her duties and the ground of them. All the subjection which the Church owes to Christ, she owes to her husband; subordinate only to the paramount obligations which she owes to Christ himself: and she owes them to him for the very same reason; namely, because her husband is her head and protector, just as the Lord Jesus Christ is the Head and Saviour of his whole mystical body, the Church.

Next, in speaking of the husband’s duty to his wife, he draws a similar comparison between Christ’s love and tenderness to his Church, and that which a man should exercise towards his wife. The object he should have in view also, in all the controul which he exercises over her, should be precisely such as Christ has manifested towards his Church; namely, the advancement of her real welfare. To a similar extent, also, should he carry this into effect; willingly denying himself, and submitting gladly to the greatest privations, if only he may attain his end, and promote her best interests. Hear the Apostle’s own words; and mark especially how minutely the Apostle enters into the objects which Christ has accomplished in behalf of his Church, in order the more clearly to shew what the husband should aim at in reference to his wife: “Husbands, love your wives, even as Christ also loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” Then, going on with a special reference to Eve, who was a part of Adams own body, he adds, “So ought men to love their wives as their own bodies. He that loveth his wife, loveth himself: for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church: for we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife: and they two shall be one flesh.” All this shews us with what intensity of affection a man should regard his wife; and with what tender care he should labour for her temporal, spiritual, and eternal good.]

Now, here we should have stopped, as having brought into view all that the Apostle designed. But, what the Apostle has spoken in our text necessarily leads us to the contemplation of another subject, even,

  II.      The subject covertly intended—

We are perfectly surprised when we hear the Apostle unexpectedly declaring, “I speak all this concerning Christ and his Church.” Truly, “this is a mystery.” Let us consider,

  1.      The mystery itself—

[Under the image of a marriage union, the Apostle has been speaking of Christ and his Church, between whom there exists the same relation as between a man and his wife. The Lord Jesus Christ is “a Bridegroom, and the Church is his bride,” This is the language both of the Old Testament and the Newk: and between them exists a closer union than ever existed between a man and his wife: for they are, by their union, made “one flesh;” but Christ and his Church are “one spirit.” They too, inasmuch as Christ has taken upon him our nature, may be called one body; so that, in reference to Christ, it may be said of us, “We are members of his body, even of his flesh and of his bones.” But I say again, that, inasmuch as we have a spiritual union with Christ, our connexion with him is closer than any that can exist between persons joined in the marriage bond; who, though one flesh, may be, and too often are, far from being united in spirit.

By virtue of the union of Christ with his Church, she partakes of all the privileges which a marriage union can convey. He is entitled to the entire possession of our whole hearts: and we become partakers of all his honours, and all his wealth, and all his influence, and all his love. Nothing can be conceived as enjoyed by a woman in virtue of the marriage relation which she has entered into, that is not imparted to us in the richest possible abundance, as soon as we believe in Christ. On the other hand, there are the same obligations entailed upon us. The Lord Jesus Christ, if I may so speak, as bound in covenant to us, will order every thing for our good: and we, as given up to him in covenant, are bound to “forsake all for him,” and “to live for him, and not for anothero.” To serve him, and honour him, and glorify him, must from henceforth be our supreme happiness, our only care. This its plainly set forth by the Psalmist, who says, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house; so shall the King greatly desire thy beauty: for He is thy Lord; and worship thou him.”]

  2.      The greatness of this mystery—

[It is indeed “great,” whether we consider it as a speculative truth, or whether we regard it in its practical importance. As a speculative truth, how wonderful is it that the God of heaven and earth should become a man, and take into union with himself such worthless and corrupt creatures as we; submitting to the lowest depths of misery, in order to raise us to the highest throne of his glory! That he should acknowledge such a relation between himself and us, and make that relation the means of communicating to us all that felicity, is a mystery too big for utterance, too deep for any finite intelligence to explore.

In its practical importance, too, it far surpasses all human comprehension. For to effect this union, is the very end for which the Gospel itself is ministered to man. St. Paul preached through immense regions, from Jerusalem round about unto Illyricum. And what did he labour to accomplish? What was the effect of his ministrations? He says to his Corinthian converts, “I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” Now this is our object also, even to solicit, in the behalf of Christ, that you will consent to an union with him, and surrender up yourselves altogether unto him. This union, also, is the one only means by which you can ever bring forth fruit unto God. “Separate from Christ,” you can no more bear the fruits of holiness, than a branch can bear grapes when separate from the vine. St. Paul speaks of this, under the very image contained in our text. He represents us as married, in our unconverted state, to the law: but, on our conversion, the law, as far as respects its power over us, becomes dead; so that we are at liberty to be married unto Christ, and to bear fruit to him: “My brethren,” says he, “ye are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.” In no way whatever can the fruits of righteousness be produced by us, except by virtue of union with him: for they are the fruits of his Spirit, communicated to us, and abiding in ust. I may further add, that this union, begun on earth, will be perpetuated in heaven for evermore. Earthly connexions are dissolved by death: this is cemented and confirmed. In this world we are rather betrothed, than actually united; rather presented for approbationx, than brought to a full enjoyment of the nuptial bonds. The consummation of the marriage, with the feast attendant on it, is reserved for a better world; and shall take place as soon as the bride is fully prepared for the honours to be conferred upon her. So says St. John, respecting a period yet future, when this glorious ceremony is to be completed: “I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.”

Say now, whether any thing can exceed the importance of this mystery? You perceive, that to accomplish it is the end of all our ministrations; the actual completion of it is the only means of sanctification to your souls; and the full enjoyment of it in all its inconceivable benefits, is heaven. Verily, “this is a great mystery;” nor will eternity suffice for its full developement.]

Let me now, in CONCLUSION, entreat of you these two things:

  1.      Seek by faith to realize this mystery—

[It must be realized by all: and the only way in which it can be realized, is, by believing in the Lord Jesus Christ. It is faith which unites us to him: it is faith which interests us in him, and which brings down from him all that our souls can stand in need of. Though the mystery which we have been contemplating is great, yet the means by which we are to have it realized are simple. Only believe in Christ, as becoming man for you, as dying on the cross for you, as giving himself to you in an everlasting covenant; believe in him, I say, as willing to confer on you all the blessings of salvation; and you shall find that you have not believed in vain: for “out of his fulness shall you assuredly receive” all that you can require, and all that he has undertaken to bestow upon you.

And let not the thought of your own unworthiness discourage you: for there are none, however unworthy, whom he will not receive into that relation, if only they will believe in him. See the description given of the Jewish Church previous to her union with him: “When I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live. When I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine.” What more humiliating condition can you well conceive, than that of a new-born infant, which is here thrice repeated, “polluted in its own blood?” Yet out of that state did he select them, and from that condition did he take them for his Church and people. Know then, that no unworthiness whatever is, or can be, a bar to your union with Christ, if only you will accept his overtures of love and mercy. Nay, if, after having been by profession united to him, you have dishonoured him by the basest unfaithfulness, still he says to you, “Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord. Turn, O backsliding children, saith the Lord, for I am married unto you.” Thus you see, that neither unworthiness before your union to him, nor unfaithfulness after it, need cause you to despair: for “where sin has abounded, his grace shall much more aboundb;” and “those who come unto him, he will in no wise cast out.”]

  2.      Endeavour, by works, to recommend and adorn it—

[Persons who hear of your high pretensions, will naturally ask, “What do ye more than others?” They have a right to ask this question: and we ought to be able to answer it. If we are brought into so near a relation to the Lord Jesus Christ, we ought to shew the effect which it produces on us. We ought to walk worthy of the new condition into which we are brought, and worthy of Him who has raised us to it. The King’s daughter ought to be “all glorious within; and her clothing should be of wrought goldf.” There should be in us universal holiness, both in heart and life. The whole “spirit of our minds should be renewed;” and we should be altogether “new creatures in Christ Jesus; old things haying passed away, and all things having become newh.” Beloved brethren, see that ye answer to this character: see that ye “walk worthy of the Lord unto all pleasing, being fruitful in every good work,” and “filled with all the fruits of righteousness, which are by Jesus Christ to the glory and praise of Godk.” This will honour your divine Husband: this will answer the end for which he has chosen you to himself, and will best prove the truth and excellence of the communications you have received from him. Then will another mystery be seen. Men will wonder how it is that you have been enabled so to “put off the old man, which is corrupt according to the deceitful lusts; and so to put on the new man, which, after God, is created in righteousness and true holiness.” But they will have the true solution of the phenomenon, when they know into what close connexion ye have been brought to the Lord Jesus Christ, and how “mightily his Spirit has wrought within you:” and they will readily receive the mystery which they cannot see, when they are constrained to acknowledge the mystery which they do see. They will be forced to confess that ye are a people whom the Lord has blessed, and that he is with you of a truth.]

MMCXXV

THE CHRISTIAN’S STRENGTH

             Eph. 6:10.

Finally, my brethren, be strong in the Lord, and in the power of his might.

THE Christian’s life is frequently represented in the Scriptures under the metaphor of a warfare. Christ is called “the Captain of his salvation;” and they who have enlisted under his banners, and “quit themselves like men,” “fighting the good fight of faithb,” and enduring cheerfully all the hardships of the campaign, are called “good soldiers of Jesus Christ.” “Like warriors, they do not entangle themselves with the affairs of this life, that they may please him who has chosen them to be soldiersd;” but they set themselves to “war a good warfare,” and they look for the rewards of victory, when they shall have subdued all their enemiesf.

In the chapter before us, this subject is not slightly touched, as in the detached passages above referred to, but is treated at large; and that which in other places is only a metaphor, is here a professed simile. St. Paul, standing, as it were, in the midst of the camp, harangues the soldiers, telling them what enemies they have to combat, and how they may guard effectually against all their stratagems, and secure to themselves the victory. He begins with an animating exhortation, wherein he reminds them of the wonderful talents of their General, and urges them to place the most unlimited confidence in his skill and power.

The exhortation being contracted into a very small space, and conveying far more than appears at first sight, we shall consider, first, What is implied in it; and afterwards, What is expressed.

  I.      What is implied in the exhortation—

The first thing that would naturally occur to any one to whom this exhortation was addressed, is, that the Christian has need of strength; for on any other supposition than this, the words would be altogether absurd.

But the Christian will indeed appear to require strength, whether we consider the work he has to perform, or the difficulties he has to cope with. It is no easy matter to stem the tide of corrupt nature, to controul the impetuous passions, to root out inveterate habits, to turn the current of our affections from the things of time and sense to things invisible and eternal. To renew and sanctify our hearts, and to transform them into the Divine image, is a work far beyond the power of feeble man; yet is it indispensably necessary to his salvation.

But as though this were not of itself sufficient to call forth the Christian’s exertions, he has hosts of enemies to contend with, as soon as ever he addresses himself in earnest to the work assigned him. Not to mention all the propensities of his nature, which will instantly rise up in rebellion against him, and exert all their power for the mastery, the world will immediately begin to cry out against him; they will direct all their artillery against him, their scoffs, their ridicule, their threats: his very friends will turn against him; and “those of his own household will become his greatest foes.” They would let him go on in the broad road year after year, and not one amongst them would ever exhort him to love and serve his God: but the very moment that he enters on the narrow path that leadeth unto life, they will all, with one heart and one soul, unite their endeavours to obstruct his course; and when they cannot prevail, they will turn their back upon him, and give him up as an irreclaimable enthusiast.

In conjunction with these will Satan (as we shall hereafter have occasion to shew) combine his forces: yea, he will put himself at their head, and direct their motions, and stimulate their exertions, and concur with them to the uttermost to captivate and destroy the heaven-born soul.

And can such work be performed, such difficulties be surmounted, without the greatest efforts? Surely they who are called to such things, had need “be strong.”

A second thing implied in the exhortation is, that the Christian has no strength in himself; for, if he had, why should he be exhorted to be strong in another?

Little do men imagine how extremely impotent they are, in themselves, to that which is good. It must be easy, one would suppose, to read and understand the word of God, or, at least, to profit by a clear and faithful ministration of it. But these are far beyond the power of the natural man. The word is “a sealed book” to him, which, for want of a spiritual discernment, appears a mass of foolishnessh, a “cunningly devised fable.” When it was even explained by our Lord, the Apostles, for the space of more than three years, were not able to comprehend its import, till he opened their understandings to understand itk; and Lydia, like thousands of others, would have been unmoved by the preaching of Paul, if “the Lord had not opened her heart” to apprehend and embrace his word. It should seem, however, that if these things be beyond the power of man, he can at least pray to God to instruct him. But neither can he do this, unless the Spirit of God “help his infirmities,” teaching him what to pray for, and assisting him in offering the petitionsn.” If he be insufficient for this work, it may be hoped he is able to do something. But our Lord tells us, that, without the special aid of his grace, he “can do nothing.” Can he not then speak what is good? No; “How can ye, being evil, speak good things?” says our Lord: and St. Paul says, “No man can say that Jesus is the Lord, but by the Holy Ghostq.” Still may he not will, or at least think, what is good? We must answer this also in the negative: “It is God alone who worketh in us both to will and to do, of his good pleasure.” Nor had St. Paul himself, no, not even after his conversion, an ability, of himself, to “think any thing good; his sufficiency was of God, and of God alone.” Our impotence cannot be more fitly expressed by any words whatever, than by that expression of the Apostle, “Ye are dead in trespasses and sinst:” for, till God quicken us from the dead, we are as incapable of all the exercises of the spiritual life, as a breathless corpse is of all the functions of the animal life.

There is yet a third thing implied in this exhortation, namely, that there is a sufficiency for us in Christ; for otherwise the Apostle would not have urged us in this manner to be strong in him.

Well does the Apostle speak of Christ’s “mighty power;” for indeed he is almighty, “he has all power committed to him both in heaven and in earth.” We may judge of his all-sufficiency by what he wrought when he was on earth: the most inveterate diseases vanished at his touch, at his word, at a mere act of volition, when he was at a distance from the patient. The fishes of the sea were constrained to minister unto him: yea, the devils themselves yielded to his authority, and were instantly forced to liberate their captives at his command: they could not even enter into the swine without his permission. The very elements also were obedient to his word; the winds were still; the waves forbore to roll; the storm that threatened to overwhelm him, became a perfect calm. What then can he not do for those who trust in him? “Is his hand now shortened, that he cannot save? or is his ear heavy, that he cannot hear?” Can he not heal the diseases of our souls, and calm our troubled spirits, and supply our every want? Cannot he who “triumphed over principalities and powers upon the cross, and spoiled them, and led them captive in his ascension,” fulfil his promise, that “sin shall not have dominion over usy,” and that “Satan shall be bruised under our feet shortly?” Doubtless he is “the Lord Jehovah, with whom is everlasting strengtha,” and who is therefore “able to save to the uttermost all that come unto God by him.”

These things being understood as implied in the exhortation, we may more fully comprehend in the II.d place, what is expressed in it.

It is evident that there are two points to which the Apostle designs to lead us: the one is, to rely on Christ for strength, the other is, to “be strong in him”, with an assured confidence of success.

In relation to the first of these we observe, that a general must confide in his army full as much as his army confides in him; for as they cannot move to advantage without an experienced head to guide them, so neither can he succeed in his plans, unless he have a brave and well-appointed army to carry them into execution. It is not thus in the Christian army; there all the confidence is in the General alone. He must not only train his soldiers, and direct them in the day of battle, but he must be with them in the battle, shielding their heads, and strengthening their arms, and animating their courage, and reviving them when faint, and raising them when fallen, and healing them when wounded, and finally, beating down their enemies that they may trample them under their feet.

The fulness that is in Christ is treasured up in him for us, that we may receive out of it according to our necessities. As he came down from heaven to purchase for us all the gifts of the Spirit, so he has ascended up to heaven that he might bestow them upon us, and fill us, each according to his measure, with all the fulness of Gode. Hence previous to his death he said, “Ye believe in God; believe also in me:” let that same faith which you repose in God the Father as your Creator, he reposed in me as your Redeemer: let it be full, and implicit: let it extend to every want: let it be firm and unshaken, under all circumstances however difficult, however adverse.

Such was our Lord’s direction: and agreeable to it was the experience of the great Apostle, who says, “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.”

It is characteristic of every Christian soldier to receive thus out of Christ’s fulness; and to say, “In the Lord have I righteousness and strengthi.”

But the principal point which the Apostle aims at in the text, is, to inspire us with a holy confidence in Christ, so that we may be as much assured of victory as if we saw all our enemies fleeing before us, or already prostrate at our feet. We cannot have a more striking illustration of our duty in this respect than the history of David’s combat with Goliath. He would not go against his adversary with armour suited to the occasion: he went forth in the name of the God of Israel; and therefore he did not doubt one moment the issue of the contest: he well knew that God could direct his aim; and that he was as sure of victory without any other arms than a sling and a stone from his shepherd’s bag, as he could be with the completest armour that Saul himself could give him. What David thus illustrated, we may see exemplified in the conduct of St. Paul: “If God be for us,” says he, “who can be against us?” Who is he that shall condemn me? (shall the law curse me? or Satan overcome me?) I fear none of them; since Christ has died, yea rather, is risen again, and maketh intercession for me. Who shall separate me from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through him that loved us: for I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” Thus it is that we must, go forth against all the enemies of our salvation: we must “have no confidence in the fleshm;” neither must we have any doubt respecting the all-sufficiency of our God: the weakest among us should boldly say, “The Lord is my helper; I will not fear what men or devils can do against me:” “I can do all things through Christ who strengtheneth meo.”

  In APPLYING this subject to the different classes of professing Christians, we should first address ourselves to the self-confident.

It is the solemn declaration of God, that “by strength shall no man prevail.” We might hope that men would be convinced of this truth by their own experience. Who amongst us has not made vows and resolutions without number, and broken them again almost as soon as they were made? Who ever resolved to devote himself unfeignedly to God, and did not find, that he was unable steadfastly to pursue his purpose? What folly is it then to be renewing these vain attempts, when we have the evidence both of Scripture and experience that we cannot succeed! How much better would it be to trust in that “mighty One, on whom help is laid!” Learn, brethren, before it be too late, that “without Christ you can do nothing:” that “all your fresh springs are in him:” and “of him must your fruit be found:” “in him alone shall all the seed of Israel be justified, and shall glory.” If you will not “be strong in him,” you will continue “without strength:” but if once you truly “know him, you shall be strong, and do exploits.”

We would next claim the attention of the timid. It is but too common for the Lord’s people to be indulging needless fears, like David, when he said, “I shall one day perish by the hands of Saul.” But surely such deserve the rebuke which our Lord gave to Peter, “O thou of little faith, wherefore dost thou doubty?” If thou doubtest the Lord’s willingness to save thee, say, wherefore did he die for thee, even for the chief of sinners? If thou callest in question his power, what is there in thy case that can baffle Omnipotence? If thou art discouraged on account of thy own weakness, know that the weaker thou art in thyself, the stronger thou shalt be in him; and that “he will perfect his own strength in thy weaknessa.” If thou fearest on account of the strength and number of thine enemies, he meets thy fears with this salutary admonition; “Say ye not, A confederacy, a confederacy; but sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread.” Only trust in him; and though weak, he will strengthen theec; though faint, he will revive thee; though wounded, he will heal theee; though captive, he will liberate thee; though slain, he will raise thee up again, and give thee the victory over all thine enemies. “Be strong then and very courageoush:” abhor the thought of indulging a cowardly spirit, as long as “God’s throne is in heaven;” and assure yourselves, with David, that though your “enemies encompass you as bees, in the name of the Lord you shall destroy themk.”

Lastly, let the victorious Christian listen to a word of counsel. We are apt to be elated in the time of victory, and to arrogate to ourselves some portion of the glory. But God solemnly cautions us against this: and if, with Nebuchadnezzar or Sennacherib, we take the glory to ourselves, the time is nigh at hand when God will fearfully abase usm. We cannot do better than take the Psalmist for our pattern: he was enabled to perform the most astonishing feats, and was honoured with the most signal victories: yet so careful is he to give the glory to God, that he repeats again and again, the same grateful acknowledgments, confessing God to be the sole author of his success, and ascribing to him the honour due unto his name. Let it be remembered, that “our enemies still live and are mighty:” and therefore we must not boast as if the time were come for us to put off our armouro. We need the same power to keep down our enemies, as to bring them down at first: we should soon fall a prey to the tempter, if left one moment to ourselves. Let our eyes therefore still be to Jesus, “the Author and the Finisher of our faith;” depending on his mighty power for “strength according to our day,” and for the accomplishment of the promise which he hath given us, that “no weapon formed against us shall ever prosperq.”

MMCXXVI

THE MEANS OF WITHSTANDING SATAN’S WILES

             Eph. 6:11.

Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

TO be possessed of courage is not the only requisite for a good soldier; he must be skilled in the use of arms; he must be acquainted with those stratagems which his adversaries will use for his destruction; he must know how to repel an assault, and how in his turn to assault his enemy: in short, he must be trained to war. Nor will his knowledge avail him any thing, unless he stand armed for the combat. Hence the Apostle, having encouraged the Christian soldier, and inspired him with confidence in “the Captain of his salvation,” now calls him to put on his armour, and by a skilful use of it, to prepare for the day of battle.

To open fully the direction before us, we must shew you, first, the wiles of the devil; and next, the means of defeating them.

  I.      We shall endeavour to lay before you “the wiles of the devil”—

Satan is the great adversary of God and man; and labours to the uttermost to destroy the interests of both. In prosecuting his purpose, he has two grand objects in view, namely, to lead men into sin, and to keep them from God. We must consider these distinctly; and point out the stratagems he uses for the attainment of his ends.

  1.      To lead men into sin—

To effect this, he presents to them such temptations as are best suited to their natural dispositions. As a skilful general will not attempt to storm a fort on the side that it is impregnable, but will rather direct his efforts against the weaker parts, where he has a better prospect of success; so Satan considers the weak part of every man, and directs his artillery where he may most easily make a breach. He well knew the covetous dispositions of Judas, and of Ananias and Sapphira: when therefore he wanted the one to betray his Master, and the others to bring discredit on the Christian name, he wrought upon their natural propensities, and instigated them with ease to the execution of his will. Thus he stimulates the proud or passionate, the lewd or covetous, the timid or melancholy, to such acts as are most congenial with their feelings, to the intent that his agency may be least discovered, and his purposes most effectually secured.

Much craft is also discoverable in the seasons which he chooses for making his assaults. If a general knew that his adversaries were harassed with fatigue, or revelling and intoxicated amidst the spoils of victory, or separated from the main body of their army, so that they could have no succour, he would not fail to take advantage of such circumstances, rather than attack them when they were in full force, and in a state of readiness for the combat. Such a general is Satan. If he finds us in a stale of great trouble and perplexity, when the spirits are exhausted, the mind clouded, the strength enervated, then he will seek to draw us to murmuring or despair. Thus he acted towards Christ himself when he had been fasting forty days and forty nights; and again, on the eve of his crucifixion. The former of these occasions afforded him a favourable opportunity for tempting our blessed Lord to despondency, to presumptionc, to a total alienation of his heart from God: the latter inspired him with a hope of drawing our Lord to some act unworthy of his high character, and subversive of the ends for which he came into the world. Again, if we have been elevated with peculiar joy, he well knows how apt we are to relax our vigilance, and to indulge a carnal security. Hence, immediately on Paul’s descent from the third heavens, the paradise of God, Satan strove to puff him up with pride, that so he might bring him into the condemnation of the devilg. And with more success did he assault Peter immediately after the most exalted honour had been conferred upon him; whereby he brought upon the unguarded saint that just rebuke, “Get thee behind me, Satan; for thou savourest not the things that be of God, but those that be of men.” Above all, Satan is sure to embrace an opportunity when we are alone, withdrawn from those whose eye would intimidate, or whose counsel would restrain, us. He could not prevail on Lot, when in the midst of Sodom, to violate the rights of hospitality; but when he was in a retired cave, he too successfully tempted him to repeated acts of drunkenness and incest. And who amongst us has not found that seasons of privacy, or, at least, of seclusion from those who knew us, have been seasons of more than ordinary temptation?

The means which Satan uses in order to accomplish his purpose, will afford us a yet further insight into his wiles. Whom will a general so soon employ to betray the enemy into his hands, as one who by his power can command them, or by his professions can deceive them! And is it not thus with Satan? If he want to draw down the judgments of God upon the whole nation of the Jews, he will stir up David, in spite of all the expostulations of his courtiers, to number the people. If he would destroy Ahab, he becomes a lying spirit in the mouth of Ahab’s prophets, to persuade him, and by him to lead Jehoshaphat also and the combined armies into the most imminent peril. Would he have Job to curse his God? no fitter person to employ on this service than Job’s own wife, whom he taught to give this counsel, “Curse God, and die.” Would he prevail on Jesus to lay aside the thoughts of suffering for the sins of men? his friend Peter must offer him this advice, “Master, spare thyself.” Thus in leading us to the commission of sin, he will use sometimes the authority of magistrates, of masters, or of parents, and sometimes the influence of our dearest friends or relatives. No instruments so fit for him, as those of a man’s own householdn.

There is also something further observable in the manner in which Satan tempts the soul. An able general will study to conceal the main object of his attack, and by feints to deceive his enemy. Thus does Satan form his attack with all imaginable cunning. His mode of beguiling Eve will serve as a specimen of his artifices in every age. He first only inquired whether any prohibition had been given her and her husband respecting the eating of the fruit of a particular tree; insinuating at the same time, that it was very improbable that God should impose upon them such an unnecessary restraint. Then, on being informed that the tasting of that fruit was forbidden. and that the penalty of death was to be inflicted on them in the event of their disobedience, he intimated, that such a consequence could never follow: that, on the contrary, the benefits which should arise to them from eating of that fruit, were incalculable. In this manner he led her on, from parleying with him, to give him credit; and, from believing him, to comply with his solicitations. And thus it is that he acts towards us: he for a time conceals his full purpose: he pleads at first for nothing more than the gratification of the eye, the ear, the imagination; but is no sooner master of one fort, or station, than he plants his artillery there, and renews his assaults, till the whole soul has surrendered to his dominion.

  2.      The other grand device of Satan is, to keep men from God. If, after having yielded to his suggestions, the soul were to return to God with penitence and contrition, all Satan’s wiles, how successful soever they had before been, would be frustrated at once. The next labour therefore of our great adversary is, to secure his captive, that he may not escape out of his hands. The wiles he makes use of to accomplish this, come next under our consideration.

He will begin with misrepresenting to his captives their own character. One while he will insinuate that, though they may have transgressed in some smaller matters, yet they have never committed any great sin, and therefore have no need to disquiet themselves with apprehensions of God’s wrath. If he cannot compose their minds in that way, he will suggest, that their iniquities have been so numerous, and so heinous, as to preclude all hope of forgiveness. He will endeavour to make them believe that they have been guilty of the unpardonable sin, or that their day of grace is passed; so that they may as well take their fill of present delights, since all attempts to secure eternal happiness will be fruitless. To such artifices as these our Lord refers, when he tells us, that the strong man armed keepeth his palace and his goods in peace.

Next he will misrepresent to his captives the character of God. He will impress them with the idea that God is too merciful to punish any one eternally for such trifling faults as theirs. Or, if that fail to lull them asleep, he will intimate, that the insulted Majesty of heaven demands vengeance: that the justice and holiness of the Deity would be dishonoured, if pardon were vouchsafed to such offenders as they. Probably too, he will suggest that God has not elected them; and that therefore they must perish, since they cannot alter his decrees, or save themselves without his aid. He will, as in his assaults upon our blessed Lord, bring the Scriptures themselves to countenance his lies; and, by a misapplication of difficult and detached passages, endeavour to hide from us the perfections of our God, as harmonizing and glorified in our redemption. It was in this manner that he strove to discourage Joshua, and to detain David in his bondsu: such advantage too he sought to take of the incestuous Corinthian: and, if this stratagem be not defeated, he will prevail over us to our eternal ruin.

But there is another stratagem which, for the subtilty of its texture, the frequency of its use, and its successfulness in destroying souls, deserves more especial notice. When effectual resistance has been made to the foregoing temptations, and in spite of all these misrepresentations, the sinner has attained a just view both of his own character, and of God’s, then Satan has recourse to another wile, that promises indeed to the believer a speedy growth in the divine life, but is intended really to divert him from all proper thoughts both of himself and of God. He will “transform himself into an angel of light,” and make use of some popular minister, or some talkative professor, as his agent in this business. He will by means of his emissaries draw the young convert to matters of doubtful disputation: he will perplex his mind with some intricate questions respecting matters of doctrine, or of discipline in the Church. He will either controvert, and explode acknowledged truths, or carry them to an extreme, turning spirituality to mysticism, or liberty to licentiousness. Having entangled him in this snare, he will puff him up with a conceit of his own superior attainments, and speedily turn him from the simplicity that is in Christ. Little do his agents, who appear to be “ministers of righteousness,” imagine that they are really “ministers of the devil;” and little do they who are inveigled by them, consider “in what a snare they are taken;” but God himself, who sees all these secret transactions, and discerns their fatal tendency, has given us this very account, and thereby guarded us against this dangerous device.

Thus have we seen the temptations by which Satan leads men into sin, together with the seasons, the means, and the manner, of his assaults. We have seen also how he keeps them from God, even by misrepresenting to them their own character, and God’s, or by diverting them from a due attention either to themselves or God.

  II.      Let us now proceed in the second place to point out the means by which these wiles may be defeated—

This part of our subject will come again into discussion, both generally, in the next discourse, and particularly, when we treat of the various pieces of armour provided for us. Nevertheless we must distinctly, though briefly, shew in this place, What we are to understand by the whole armour of God; and, How we are to put it on; and, In what way it will enable us to withstand the devil’s wiles.

Armour is of two kinds, defensive and offensive: the one to protect ourselves, the other to assail our enemy. Now God has provided for us every thing that is necessary for a successful maintenance of the Christian warfare. Is our head exposed to the assaults of Satan? there is “a helmet” to guard it. Is our heart liable to be pierced? there is a “breastplate” to defend it. Are our feet subject to such wounds as may cause us to fall? there are “shoes,” or greaves, for their protection. Is our armour likely to be loosened? there is a “girdle” to keep it fast. Are there apertures, by which a well-aimed dart may find admission? there is a “shield,” which may be moved for the defence of every part, as occasion may require. Lastly, the Christian soldier is furnished with a sword also, by the skilful use of which he may inflict deadly wounds on his adversary.

But here it will be asked, How shall we get this armour? and, how shall we put it on? To obtain it, we must go to the armoury of heaven, and receive it from the hands of the Captain of our salvation. No creature in the universe can give it us. He, and he only, who formed it, can impart it to us. As, when God had decreed the destruction of Babylon, we are told, that “the Lord opened his armoury, and brought forth the weapons of his indignation;” so, when he has commissioned us to go forth against sin and Satan, he must supply us with the arms, whereby alone we can execute his will: and we must be daily going to him in prayer, that he would furnish us from head to foot, or rather, that he himself would be “our shield and buckler,” our almighty protector and deliverer.

When we have received our armour, then we are to “put it on.” It is not given us to look at, but to use: not to wear for amusement, but to gird on for actual service. We must examine it, to see that it is indeed of celestial temper, and that none is wanting. We must adjust it carefully in all its parts, that it may not be cumbersome and useless in the hour of need: and when we have clothed ourselves with it, then we must put forth our strength, and use it for the purposes for which it is designed.

Our more particular directions must be reserved, till we consider the use of each distinct part of this armour. We shall only add at present, that, if we thus go forth to the combat, we shall surely vanquish our subtle enemy. We say not, that he shall never wound us; for the most watchful of us are sometimes off our guard; and the most experienced of us sometimes deceived. But we can assure the whole army of Christians, that Satan shall never finally prevail against them. Their head shall be preserved from errorc; their heart, from iniquity; their feet, from fallinge.

What remains then but that we call on all of you to put on this armour? Let not any imagine that they can stand without it: for, if Adam was vanquished even in Paradise, how much more shall we be overpowered? If the perfect armour with which he was clad by nature, proved insufficient for the combat, how shall we stand, who are altogether stripped of every defence! If Satan, while yet a novice in the art of tempting, “beguiled our first parents by his subtilty,” how much more will he beguile and ruin us, after so many thousand years of additional experience! Arise then, all of you, and gird yourselves for the combat. Ye careless ones, know that ye are already “led captive by the devil at his will;” and the more you think yourselves secure, the more you shew that you are the dupes of Satan’s wiles. Ye weak and timid, “be strong, fear not; hath not God commanded you? Be strong, and of a good courage; be not afraid, neither be dismayed; for the Lord your God is with you, whithersoever ye go.” Only go forth in dependence upon God, and “no weapon that is formed against you shall ever prosperh.” But take care that you have on the whole armour of God. In vain will be the use of any, if the whole be not used. One part left unprotected will prove as fatal, as if you were exposed in every part. But if you follow this counsel, you may defy all the hosts of hell: for “the weakest of you shall be as David, and the house of David shall be as God.”

MMCXXVII

TO WITHSTAND THE POWER OF SATAN

  Eph. 6:12, 13.

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye way be able to withstand in the evil day, and having done all, to stand.

IN persuading men to undertake any arduous office, and more especially to enlist into the army, it is customary to keep out of view, as much as possible, the difficulties and dangers they will be exposed to, and to allure them by prospects of pleasure, honour. or emolument. It was far otherwise with Christ and his Apostles. When our Lord invited men to enlist under his banners, he told them that they would have to enter on a course of pain and self-denial; “If any man will be my disciple, let him deny himself, and take up his cross daily, and follow me.” Thus St. Paul, at the very time that he is endeavouring to recruit the Christian army, tells us plainly, that the enemies we shall have to combat, are the most subtle and powerful of any in the universe. Deceit and violence, the two great engines of cruelty and oppression, are their daily practice and delight.

In conformity with the Apostle’s plan, we have opened to you, in some measure, the wiles of that adversary, whom we are exhorting you to oppose: and we shall now proceed to set before you somewhat of his power; still however encouraging you not to be dismayed, but to go forth against him with an assurance of victory.

We shall shew you,

  I.      What a powerful adversary we have to contend with—

As soon as any man enlists under the banners of Christ, the world will turn against him, even as the kings of Canaan did against the Gibeonites, the very instant they had made a league with Joshua. “Those of his own household will most probably be his greatest foes.” To oppose these manfully is no easy task: but yet these are of no consideration in comparison of our other enemies; “We wrestle not against flesh and blood,” says the Apostle, but “against all the principalities and powers” of hellc. It is not merely in a rhetorical way that the Apostle accumulates so many expressions, to designate our enemies: the different terms he uses are well calculated to exhibit their power; which will appear to us great indeed, if we consider what he intimates respecting their nature, their number, and their office.

With respect to their nature, they are “wicked spirits.” Once they were bright angels around the throne of God: but “they kept not their first estate;” and therefore they were “cast down to hell.” But though they have lost the holiness, they still retain, the power, of angels. As “angels, they excel in strengthe,” and are far “greater in power and might” than any human being. They have, moreover, an immense advantage over us, in that they are spirits. Were they flesh and blood like ourselves, we might see them approaching, and either flee from them, or fortify ourselves against them: at least, there would be some time when, through weariness, they must intermit their efforts: but being spirits their approaches to us are invisible, irresistible, incessant.

Their number is also intimated, in that they are represented as “principalities and powers,” consisting of multitudes who hold, like men on earth and angels in heaven, various degrees of honour and authority under one head. To form a conjecture respecting their numbers, would be absurd; since we are totally in the dark on that subject. This however we know, that they are exceeding many; because our Lord cast no less than seven out of one woman; and one man was possessed by a whole troop or “legion” at oncei. We have reason there fore to think that their number far exceeds that of the human species; because there is no human being beyond the reach of their assaults, no, not for a single hour. Nor are they formidable merely on account of their number, but principally on account of their union, and subordination under one leader. We read of “the devil and his angels,” as of a king and his subjects: and though we know not what precise ranks and orders there may be among them, we know the name of their chief, even “Beelzebub, the prince of the devils.” It is because of their acting thus in concert with each other, that they are so often spoken of as one: and well they may be; for, the whole multitude of them are so perfectly one in operation and design, that, if one spy out an advantage, he may in an instant have a legion more to second his endeavours: and as this constitutes the strength of armies on earth, so does it give tenfold power to our spiritual enemies.

The office which they execute as “the rulers of this dark world,” may serve yet further to give us an idea of their strength. It is true, this office was not delegated to them, but usurped by them: still however, they retain it by God’s permission, and exercise it to our cost. Satan is expressly called, “the prince of this world,” “the god of this worldo,” “the prince of the power of the air, the spirit that now worketh in all the children of disobedience.” He “blinds them” that they may not seeq, and then, as the prophet led the Syrians, he leads them whithersoever he will; he takes them captive altogethers. A few indeed who are brought out of darkness into the marvellous light of the Gospel, have cast off his yoke: but except them, the whole world, enveloped in worse than Egyptian darkness, lieth under him as its universal monarch. The very elements are under his controul, and concur with men and devils to fulfil his will. Would he deprive Job of his substance? hosts of Sabeans and Chaldeans come at his call, to plunder him. Would he destroy all his family? the wind rises at his command to smite their house, and overwhelm them in its ruins.

Such are the enemies with whom we have to contend. If we desire to prosecute earthly things, we can go on with ease; we can follow them without interruption from day to day, and from year to year: with respect to these things, the devils would rather help us forward, than obstruct our way. But the very instant we begin to seek “heavenly things,” all hell is in alarm, just as all the Canaanites were, when they understood that Joshua’s spies had been seen in their land. If we begin to listen to the word of God, he will send some emissary, some child of his, whom he has endued with peculiar subtilty, to turn us from the faithz. If the word, like good seed, be sown upon our hearts, he will send a host of devils, like birds of the air, to pick up the seed. If any, in spite of his efforts, take root in our hearts, he will instantly sow tares to grow up with the wheatb, and thorns to choke it. We cannot go into the presence of God to pray, but “Satan will be at our right hand to resist usd.” The conflict we have to maintain with him, is not like that which is common to our armies, where a part bear the brunt of the battle, and the rest are reserved for exigencies: in this view it is more properly compared to “a wresthng,” where every man meets his antagonist, and must continue the contest, till the fall of one party decides the victory. Such the Scripture describes our contest to be; and such it is proved to be by every man’s experience: there is no man who, if he will only observe the ease with which he enters upon his worldly calling, and keeps up his attention to it, and the comparative difficulty he finds, as soon as ever he addresses himself to the concerns of his soul, shall not see, that there is in him an impotence and reluctance, for which he cannot account, unless he acknowledge, what the Scripture so fully warns him of, a satanic agency.

But shall we be intimidated by this account, and induced to surrender ourselves to Satan without a conflict? No. Formidable as he is, there is ONE above him, who circumscribes his powers, and limits his operations. He did, by God’s permission, “cast some of the Ephesian church into prison, that they might be tried, for ten days:” but, if he could have accomplished all that was in his heart, he would have cast them all into hell that they might perish for ever. So far from being irresistible, he may be resisted, yea, and vanquished too, by the weakest of God’s saints.

To encourage you therefore to fight against him, we will shew,

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