Phil. 1:8–11.

Phil. 1:8–11.

  II.      How we may effectually withstand him—

The Apostle renews, though with some variation, the directions he gave before; “not thinking it grievous to himself to repeat any thing that may conduce to our safety.” St. Peter also was “careful to put Christians frequently in remembrance of many things, notwithstanding they knew them, and were established in the present truthg.” Well therefore may we call your attention once more to the exhortation in the text. Indeed, if the putting on the whole armour of God was necessary to guard against the wiles of the devil, it can be no less necessary as a preservative against his power: and the exhortation enforced by this new consideration, cannot reasonably be thought an uninteresting repetition.

But we shall have no need to repeat any former observations, seeing that what is new in the exhortation, will afford abundant matter for profitable, and seasonable, remark.

The time mentioned in the text as “the evil day,” refers to those particular periods when Satan makes his most desperate attacks. Sometimes he retires from us for a season, as he did from our Lord; or, at least, gives us somewhat of a respite from any violent assaults. But he watches his opportunity to renew his efforts, when by bringing a host of devils to his aid, or finding us off our guardk, he may exert his power to more effect. Such a season was that wherein David complained, that “his enemies, compassing him like bees, thrust sore at him that he might fall:” and especially that wherein the Lord Jesus Christ himself was so weakened by him, as to need an angel from heaven to administer strength and consolation. All who know any thing of “Satan’s devices,” must have noticed this in their own experience: there have been times when the enemy appeared unmindful of his work, and other times when “he has come in like a flood; so that if the Spirit of the Lord had not lifted up a standard against him,” he must have utterly overwhelmed them. The hour of death is a season when he usually puts forth all his power, “having great wrath because his time is shorto.”

Now what shall we do in such seasons, if not clad in the whole armour of God? What hope can we have of withstanding such an enemy? If he should find us unarmed, would he not sift us as wheat, and reduce us to mere chaff? Would he not scatter us as smoke out of the chimney, or chaff driven by a whirlwindq? Would he not precipitate thousands of us, as he did the swine, into instantaneous destruction, and into the bottomless abyss of hell?

But if we be armed with the divine panoply, we need not fear; he can have no power against us any further than it is given him from above: and, “howbeit he meaneth not so, neither doth his heart think so,” his efforts against us shall ultimately conduce to our good, to make us more humble, more vigilant, more expert.

This is particularly intimated in the text; and in this the encouragement given us exceeds what was contained in the former exhortation. There we were taught to expect that we should not be vanquished by our subtle enemy: here we are encouraged with an assurance, that we shall not only effectually withstand his efforts, even when they are most desperate, but shall “stand” as victors on the field of battle, after having put our enemies to flight. To this also agree the words of St. James; “resist the devil, and he shall flee from you;” he shall not only not overcome you, but shall be so intimidated by your prowess as to flee from you with the greatest precipitation. Blessed truth! This mighty fiend, who dared to enter the lists with an archangel, and to contend even with the Son of God himself, shall be so terrified at the sight of a Christian champion, as not only to “forbear touching him,” but even to flee from his presence as for his very life.

It is true, he will never finally give over the contest, till we are got entirely beyond his reach: nor is he at any time so vanquished or intimidated but that he will number another host, like unto that which has been defeated, and renew his attack upon us: but his malice shall terminate in his own confusiona: he may succeed to bruise our heel, but we shall ultimately bruise his head. “Our weapons, through God, shall be mighty, though wielded by the feeblest arm.” We shall “go on conquering and to conquerd” till we set our feet upon his neck, and return with triumphant exultation from the combat, saying, “Lord, even the devils are subject unto us through thy namef.”

Nor is this your greatest encouragement: for as soon as you have “done all” that God has designed for you in this state of warfare, you shall “stand” before God, united to that noble army that are now enjoying their triumphs in his presence. Having “fought the good fight and finished your course, there shall be given to you a crown of righteousness” and glory; and you shall bear the palm of victory in the courts of heavenh. Then shall be fulfilled to you what was spoken by our Lord, “To him that overcometh will I give to sit down with me upon my throne, even as I also overcame, and am set down with my Father upon his throne.” Only “be faithful unto death; and God will give thee a crown of lifek.”

  Before we dismiss this subject, we would ADDRESS a few words,

  1.      To those who have never yet wrestled with this great adversary—

We hope you are now convinced, that it is not a needless labour to engage in this contest. But you may still be induced to decline it, from the idea that it is a hopeless work. But know this, that you have undertaken a task which is infinitely more difficult than this; for, while you refuse to wrestle with Satan, you are actually wresthng with God himself. He who infallibly discerns, and rightly estimates, your conduct, says, that ye “resist the Holy Ghost” and “contend with your Makerm:” and your own consciences will inform you, that you have often “fought against God,” by resisting the influence of his word and Spirit. Suppose then ye gain the victory (which is but too probable), suppose God give up the contest, and say, “My Spirit shall strive with him no longero;” what will ye have to boast of? what cause will ye have for joy? Awful will be that day wherein God shall say, “Let him alone:” from that hour your condemnation will be sure, and Satan will have perfectly gained his point. Judge then whether it be not better to contend with Satan, than with God? with him whom you are sure to conquer, to your eternal happiness, than with him, by whose avenging arm you must be crushed for ever? Consider well which of the two ye choose for your enemy, God or Satan: and may God incline you to enlist under the Redeemer’s banner, and in his strength to combat all the enemies of your salvation!

  2.      Let us speak to those who have begun the arduous contest.

Be not afraid of your great adversary. Do not be like the unbelieving Israelites, who, because the Anakims were of such extraordinary stature, and dwelt in cities that were walled up to heaven, dreaded to go up against them; but rather say, with Caleb, “They shall be bread for uss:” instead of destroying, they shall be an occasion of good to, our souls: their spoils shall enrich us; and the opposition that they make shall only be the means of displaying more abundantly the love and faithfulness of our God. “Take unto you” again and again “the whole armour of God;” and “fight, not as one that beateth the air,” but as one that is determined to conquer or die: and if at any time you be tempted to give up the contest, think of “those who now through faith and patience inherit the promisesu.” Once they were conflicting like you; but now they rest from their labours, and are anxious spectators of your conflicts. It is but a little time, and you also shall be numbered with them. “Greater is he that is in you, than he that is in the world.” Only go forth therefore in the name of Christ; and his triumphs shall be the pattern, the pledge, the earnest of your own.

MMCXXVIII

THE CHRISTIAN’S GIRDLE

             Eph. 6:14.

Stand therefore, having your loins girt about, with truth.

IT is not possible to exceed in magnifying the grace of God: to it must every part of our salvation be ascribed: grace begins the work in our hearts; grace carries it on; grace completes it. No ground of glorying is left for man: his own wisdom, goodness, strength, weigh no more than the small dust upon the balance. All is the work of God; he lays the foundation; and when “the head-stone shall be brought forth with shoutings, we must cry, Grace, grace unto it” But while we are jealous of God’s honour, and desirous of magnifying the riches of his grace, we must be careful not to undervalue the work wrought in our hearts. In point of merit, there is nothing in us that is worthy of the smallest consideration: but in a variety of other views, the work of God’s Spirit in our hearts can scarcely be appreciated too highly. This is manifest from the description which the Apostle gives of the Christian’s armour. He is careful in the first place to shew us, that we have not in ourselves any inherent strength; and that, consequently, we must depend entirely on God: but in entering more minutely into his subject, he declares, that those graces, which the Spirit of God forms in our hearts, are means of defence against our spiritual adversaries: for though as being our graces, they are weak and worthless, yet as being the work of God’s hands, they are of great strength and value: they even constitute that armour, in which we are to go forth against the enemies of our salvation, and by which we shall be enabled to defeat all their wiles, and all their power.

The first grace that he mentions, is “truth:” in elucidating which we shall shew,

  I.      What we are to understand by truth—

  II.      Its use and office in the Christian warfare—

  I.      What are we to understand by “truth?”

It is a term of extensive signification. It is sometimes put for the Gospel; in which sense the Apostle speaks of “obeying the truth.” But in this place, it rather means sincerity. The two terms are often used together as synonymous expressions; “Serve the Lord,” says Joshua in his farewell discourse, “in sincerity and truth:” and St. Paul exhorts us to “keep the feast with the unleavened bread of sincerity and truthc.”

But sincerity, Christian sincerity, is very little understood. For the most part, it is considered as importing nothing more than a good intention, without any reference to the manner in which that good intention operates. But the sincerity, of which the text speaks, is a Christian grace; and consequently it must include something widely different from that which may be exercised by superstitious bigots, or blood-thirsty persecutors.

To mark it as distinctly as possible, we shall notice four things that are implied in it:

First, it implies a desire and intention to please God. There is one canon, one universal rule of action, prescribed to us in the Scriptures; namely, that “whether we eat or drink, or whatever we do, we should do all to the glory of God.” Whatever therefore springs from other motives and principles, must argue a want of sincerity, in proportion as God’s honour is superseded by any selfish considerations. When Jehu, in compliance with God’s command, extirpated the family of Ahab, his obedience was not considered as sincere, because he was actuated rather by vaingloryh, than by a real desire to please God; and the blood that he shed in executing the divine command, was on that very account avenged by God himself upon his posterity.

The Jews also complied with the institutions of Moses in observing their religious fasts and feasts: but because “they did fast and feast unto themselves rather than unto God,” and sought rather to cover their own enormities by such observances, than really to honour God, their services were deemed hypocritical, and were rejected with abhorrence. Thus must all our duties, civil or religious, have respect to God: we must have “a single eye,” if we would please himl. If we bring forth fruit to ourselves only, “we are empty vines,” we are unprofitable servants.

Sincerity implies in the next place, a serving of God according to the light we enjoy. Sincerity will doubless consist with defective views both of Christian duty, and Christian liberty: but it will not consist with allowed deviations from an acknowledged duty, either in a way of omission, or of commission. “The wisdom that is from above, is without partiality, and without hypocrisy.” To be “partial in the law” is to dissemble with God: and whether we make outward duties a cloak for inward lusts, or present to God a mere “form of godliness without the power of it,” we are really “hypocrites in heart,” and therefore can have no pretensions to sincerity.

But there is yet a third thing, which is absolutely essential to sincerity, namely, a desire to know the will of God more perfectly. Here it is that many, who have appeared most sincere, have failed. St. Paul before his conversion “thought he ought to do many things contrary to the name of Jesus:” and truly he did them with a zeal suited to his persuasion. But can it be said, that at that time he possessed the Christian virtue of sincerity? By no means: for he bad opportunities enough of information: the writings of Moses and the prophets were plain enough to convince any man that was not blinded by prejudice, and carried away by his own impetuous passions. Besides, he might have gone to the fountain head, and inquired of Jesus himself, what grounds there were for believing him to be the Messiah. Above all, he lived when the Gospel was preached in all its purity, and attested from heaven by miracles without number. Why then did he not set himself to inquire more candidly? Why did he not, like the Beræans, search the Scriptures, to see if things were as the Apostles declared them to be? But this would not agree with his infuriated zeal: he hated the light, and therefore sought to the uttermost to extinguish it. How different was the conduct of Nathanael! He participated in the prejudices of his countrymen; and hastily concluded that “no good thing could come out of Galilee.” But when he was desired to “come and see” for himself, he availed himself of the opportunity to form his judgment on surer grounds; and, on the very first demonstration which our Lord gave of his Messiahship, he believed in Jesus; and thereby evidenced his right to that title which our Lord had given him, “an Israelite indeed, in whom there is no guile.”

There is one thing more implied in sincerity, namely, a determination to serve God without any regard to consequences. Our duty to God is paramount to every other consideration. When we know what he requires of us, we are not to be diverted from it by any losses or any sufferings. Who does not see the insincerity of those who believed in Christ, but were afraid to confess him; and of that amiable youth who turned back from Christ rather than part with his possessionsu? If we be truly upright in heart, we shall say as St. Paul when he was solicited to shun the trials and afflictions which, as the Spirit testified, awaited him in every city; “I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.” And if the trials be ever so severe, we shall still “hold fast our integrity,” and adopt the language of the same Apostle; “None of these things move me, neither count I my life dear unto myself, so that I may finish my course with joy, and fulfil my duty to my God.”

This representation of “truth” is both illustrated and confirmed by the conduct of St. Paul on his first conversion to God. Till that hour, he had been walking blindly “after the course of this world,” and “in the way of his own heart:” but as soon as his eyes were opened, even before he had any clear knowledge of Christianity, he desired to know, and determined to execute, the whole will of God: “Lord, what wilt thou have me to do?” ‘Thou needest only to shew me wherein I am wrong, and to teach me thy way, and I will instantly, through thy assistance, change my conduct, and devote myself to thy service: nor shall any considerations of hope or fear, ever turn me from the path prescribed by thee.’ Nor was this a vain boast; for “he conferred not with flesh and blood,” but set himself without delay to “preach the faith which he had laboured to destroy,” and persisted in preaching it even unto death.

The nature of “truth” being thus ascertained, let us proceed to shew,

  II.      Its use and office in the Christian warfare—

Among the various parts of a soldier’s armour, a “girdle” was of very principal importance; and in this view it is frequently mentioned in the Holy Scriptures. The prophet, describing the irresistible fury with which the Chaldeans should overrun Palestine, says, none shall be weary or stumble among them, none shall slumber nor sleep; neither shall the girdle of their loins be loosed.” And our blessed Lord, who, as the Captain of our salvation, was arrayed like all the soldiers of his army, is represented by the same prophet as habited in this manner; “Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.”

The use of the girdle was to keep the armour compact, and to strengthen the loins. And these are the offices which “truth” performs for the Christian soldier.

In the first place, it compacts all the graces with which his soul is armed. As the different parts of armour with which the body is fortified, would hang loose, and leave many apertures through which a wound might be inflicted, if they were not fastened together by a belt or girdle, so would the Christian’s graces prove insufficient for his defence, if they were not all compacted together by the girdle of sincerity. Let us look at persons that seemed armed from head to foot, and prepared to defy all the powers of darkness. See Johanan, and the remnant of the Jews whom the Chaldeans had not taken into captivity, coming to the prophet, entreating him to ask counsel for them from God; and vowing in the most solemn manner to comply with any direction which the Lord should give them by his mouth. We have not a more hopeful appearance in all the sacred records. But they dissembled with God: no sooner was the answer given them, than they shewed by their conduct, that they were not sincere in their overtures; and they speedily became the victims of their own hypocrisy. And how often are similar failures found amongst ourselves, from the very same cause! How many appear penitent and determined to serve their God, while they are under some heavy calamity, or in the near prospect of death; and yet discover their hypocrisy, as soon as ever their professions are brought to the test! Yet daily is that account of the Jews realized amongst ourselves; “When he slew them, then they sought him, and inquired early after God, and remembered that God was their Rock, the high God their Redeemer; nevertheless they did but flatter him with their mouth, and lie unto him with their tongues; for their heart was not right with him, neither were they steadfast in his covenant.”

On the other hand, how impenetrable to the darts of the adversary were the graces of those who were sincere before God! Daniel not only would not relinquish, but would not so much as abate, or conceal, his devotions, though menaced with a cruel and speedy death. Nor would the Hebrew Youths comply with the edict of a haughty monarch, though they saw a furnace heated for their destruction, and might have pleaded in their defence the example of a whole nation. Thus shall we also be enabled to brave every danger, and to endure death in its most awful forms, if our hearts be upright before God. As all our graces will be compacted together by sincerity, so every distinct grace will derive from it tenfold solidity, and strength: let our “faith be unfeigned,” our “love without dissimulation,” and our “spirit altogether without guile,” and we need fear no assaults, however artful, however violent.

The other office of truth is, to strengthen our souls under great and long-continued conflicts. This particular use of the girdle is repeatedly mentioned by the Psalmist. In reference to himself, he says, “Thou hast girded me with strength unto the battle.” In reference to the Messiah also he uses a similar expression: “The Lord reigneth; he is clothed with majesty; the Lord is clothed with strength, wherewith he hath girded himself.”

“Those who have a divided heart, will assuredly be found faulty at the last.” Numberless are the instances wherein persons who have fought well for a season, have fainted at last through this sad defect. But we will mention only two; one, wherein the failure had nearly terminated in the destruction of many; and the other, wherein it involved one of the most eminent professors in utter and everlasting ruin. For the former instance we will refer you, not to a man professedly ungodly, no, nor to a mere novice in religion, but to the most distinguished of all the Apostles. With the name of Peter we associate the idea of courage undaunted, and of piety irreproachable. But behold him on one occasion, when his loins were loosed, and the girdle was wanting to complete his armour. This valiant hero, who had acquitted himself so nobly in many battles, was at last, through fear of offending the Judaizing Christians, guilty of the basest dissimulation; undermining by his influence the most essential doctrine of that Gospel which he was sent to preach; and, by his example, drawing Barnabas also, and a multitude of others, into the most fatal error. And, if St. Paul had not openly rebuked him before all the Church, and thereby counteracted the effect of his misconduct, it is not possible to say, how far his error might have affected the eternal interests of millions.

In the other instance, we must turn our eyes to one, whose eminence drew from St. Paul himself repeated commendations, even such as were bestowed on the Evangelist, St. Luke. After years of manly toil, and continued danger, Demas was left to prove how weak the strongest are without sincerity. Wearied with his conflicts, he sought repose in the bosom of the world; when, if he had fought with more sincerity, he might have endured to the end, and triumphed over all his adversaries. Unhappy man, to retain one secret lust, which, like a canker, ate out his vitals, or, like a leak unnoticed, sank the vessel wherein he was embarked! But thus it will be with all whose loins are not girt about with truth: “a double-minded man will be unstable in all his ways.”

But if we have melancholy instances of failure through the want of this virtue, we have many noble instances of persevering zeal in others, whose hearts were right with God. Behold the patriarchs sojourning for years in a strange land, when “they had opportunities enough of returning to their native country,” if they had been so minded: but they were sincere in “seeking a better country, that is, an heavenly;” and therefore they willingly lived as “strangers and pilgrims on the earth.” Behold also the noble army of martyrs, who “out of weakness were make strong, waxed valiant in fight, and turned to flight the armies of the aliens;” yea, and women also, who, notwithstanding their natural weakness and timidity, would “not accept deliverance from their tortures, that they might obtain a better resurrection. Indeed, where is there one who is truly upright before God, who has not frequently evinced a strength and steadfastness superior to the efforts of unassisted nature? Who has not been called to make many sacrifices of pleasure, honour, interest; and to lead a life of continual self-denial, both in the mortifying of inward lusts, and the enduring of outward persecutions? But, “having set his hand to the plough, the Christian will not look back,” and having put on his armour, he will not put it off but with his life.

  The vast importance of truth and sincerity being made apparent, let the following ADVICE be duly weighed:

  1.      Let us inquire whether we possess this part of Christian armour—

Perhaps there is scarcely any one who does not fancy himself sincere. But can we appeal to God that our daily aim is to please him, yea, to please him, not only in preference to ourselves or others, but in direct opposition to the whole world? Do we labour to approve ourselves to him, forbearing every sinful thing, and doing every thing we know to be right? Do we search the Scriptures daily, and attend on the ministration of God’s word, on purpose that we may have our sentiments and conduct more entirely conformed to the will of God? And finally, do we disregard the scoffs of an ungodly world, and determine to sacrifice even life itself, rather than violate the dictates of our conscience? This is sincerity, this is truth. Doubtless there are infirmities in the best of men; and consequently there will be occasional deviations from the path of duty: but if we be sincere, we shall not allow any sin whatever: we shall endeavour to be “pure as God is pure, and perfect as God is perfect.” O that there were in all of us such a heart as this!

  2.      Let us be on our guard against those devices, whereby Satan would weaken our sincerity, or rob us of the comfort of it—

Satan will put forth all his wiles, and exert all his power, to loosen this girdle. He well knows, that, if he succeed in this point, all the rest will be easy: but that till this be effected, we are invulnerable. He will therefore try on all occasions to get advantage against us. He will cover his endeavours with the most specious pretexts, and present his temptations in the most alluring shapes. But let us watch against him: let not the example of an Apostle, or the preaching of an angel, lead us to renounce one single truth, or to transgress one single precept. If we be not continually on our guard, that “serpent will beguile us:” yea, in spite of all our watchfulness will he deceive us, if we be not preserved by God himself. Let us therefore “watch and pray, that we enter not into temptation.”

But, if Satan cannot entice us to lay aside our girdle, he will endeavour to deprive us of the comfort of it. He will take occasion from our remaining infirmities to make us think ourselves hypocrites: and thus he will seek to effect that through despondency, which he could not effect through any other temptations. Let it then be our daily care so to fasten this girdle round our loins, that we may have in ourselves, and give to all around us, an indisputable evidence that we both possess and improve it. Then shall we have a consolation arising from it, and “rejoice in the testimony of our conscience, that in simplicity and godly sincerity we have our conversation in the world.”

Lastly, let us “stand” thus armed, and be in constant readiness to oppose our enemy. Let us not fear him, but resist him manfully. If we fight, we have nothing to fear: it is only when we turn our back, that we are left exposed to any mortal injury: in every other part we are armed sufficiently for our defence. Let us then beg of God to “put truth in our inward parts.” Let us “add to our faith virtue, knowledge, temperance, patience, godliness, brotherly-kindness and charity, and keep them all compact with the girdle of truth; then have we God’s promise, that we shall never fall.” Through his grace, our “integrity and uprightness shall preserve usx.” Let us therefore “gird up the loins of our mind, and be sober, and hope to the end.” Only let us “be sincere; and we shall be without offence till the day of Christz.”

MMCXXIX

THE CHRISTIAN’S BREAST-PLATE

             Eph. 6:14.

Stand..…having on the breast-plate of righteousness.

AS various parts of armour, however differing in shape, may be formed of the same materials, so amongst the Christian graces, there may exist a considerable resemblance, while yet there remains between them a manifest distinction. Righteousness is that particular grace which comes under our consideration at this time. By “righteousness” we understand, that true and universal holiness, which is characteristic of conversion, and constitutes that divine image, after which we are renewed. Now this, though nearly allied to sincerity, differs materially from it: sincerity relates to the aims and motives of a person; but righteousness to his actions and habits. Righteousness is that in actual attainment, which sincerity is in desire and purpose. Righteousness cannot exist without sincerity; but sincerity may, and often does, exist without righteousness; because (as was shewn in the preceding discourse) it may be found in blind zealots, and bloody persecutors.

The piece of armour to which righteousness is compared, is “the breast-plate;” which was of use to defend the vitals from the assaults of an enemy. Of such importance was it to every one in the time of battle, that all, from the general to the soldier, were clad with it: nor can its importance to us more strongly appear, than from the consideration, that the Captain of our salvation, even the Lord Jesus Christ himself, was thus arrayed. The Prophet Isaiah, speaking expressly of him, says, “He put on righteousness as a breast-plate.”

In the metaphor before us, the Apostle intimates, that without righteousness we should be exposed to imminent peril, yea, to certain death: but that, if we be clad with righteousness, our adversaries will never be able to prevail against us. It is evident therefore that there are two points to be considered by us; namely, the necessity of righteousness for our defence, and its sufficiency to protect us:

  I.      The necessity of righteousness—

In order to destroy us, our great adversary uses both deceit and violence; against both of which it becomes us to be armed, in order that we may discover the one, and repel the other.

Righteousness then is necessary in the first place, that we may discover his wiles.

It is said with truth by an inspired writer, that “the god of this world blinds the eyes of them that believe not:” and it is astonishing to what a degree he deludes their souls. He instigates them to the commission of sin under the idea that it is at least excusable, if not altogether justifiable and right. He teaches them to “call evil good and good evil; to put darkness for light, and light for darkness, bitter for sweet, and sweet for bittere.” We may see one man carried on by ostentation and vanity, while he thinks himself actuated by zeal for God. Another yields to a vindictive spirit, yet supposes that he is only maintaining a just regard for his own character, or perhaps for the rights of the communityg. Through the agency of that subtle fiend, covetousness assumes the name of prudence; prodigality is nothing but a commendable excess of generosity: yea, the most cruel machinations of bigotry, are deemed a service well-pleasing to Godi. Who has not noticed in others this sad infatuation? Who has not seen his neighbours acting under the influence of a bad principle, while they were at the same time as strongly persuaded that they were right, as if there were no room for doubt? Thus it is more or less with every unrenewed person; and too often with those also who are yet weak in the faith; they go on, “not knowing what spirit they are of.” In vain do ministers set forth the evil of such a state: in vain do they discriminate, and mark the difference between truth and error: in vain do they endeavour to persuade men in private, as well as in their public ministrations: in vain do they confirm every word with the infallible dictates of inspiration: for while men continue destitute of righteousness, “they have eyes, and see not, ears, and hear not, neither do they understand”. Nothing will effectually shew men their error, till they are “renewed in the spirit of their minds.” Then they have the film removed from the organs of vision. Then they have a spiritual discernment: they are no longer deceived by specious appearances; they taste and see the real qualities of things: being “brought out of darkness into marvellous light,” they view every thing, in a measure, as God himself views it: and the greater their proficiency is in the divine life, the clearer is their perception of the good or evil that exists, not in their actions only, but in their motives and principles of action. And hence it is that the Apostle exhorts us to “be transformed in the renewing of our minds, that we may prove (and discern, not by theory only, but by actual experiment) what is that good, and acceptable, and perfect will of God.”

Righteousness is further necessary, that we may repel the assaults of our enemy.

Sin not only blinds, but debilitates the soul. It is scarcely to be conceived how impotent the natural man is to resist the temptations of Satan. For the most part he makes no resistance at all, but follows the dictates of his imperious master, and yields a willing obedience to his most fatal suggestions. To the ungodly Jews our Lord justly observed, “Ye are of your father the devil, and the lusts of your father ye will do.” Sometimes conscience will make a stand against the wicked one; but it is soon overpowered, and either bribed into consent, or stunned to silence, or forced, in spite of all its efforts, to give way. It may cause one to tremble; another to reform in many thingsq; another to become almost a Christian; another to make a profession of religion, and openly to join himself to the Church of Christs: but Satan has nothing to fear from its exertions, unless it stimulate a man to seek a thorough change of heart: he laughs at the fears of Felix, the reformation of Herod, the acknowledgments of Agrippa, and the professions of Simon Magus: he well knows that, as long as they are unrenewed, they are fast in his chains, and incapable of any effectual exertion: “Ephraim, though armed, and carrying bows, were so enfeebled by sin, that they turned back in the day of battle:” nor could Israel stand before their enemies while an Achan was in their camp. So neither can he resist Satan, who yields in any thing to the dominion of sin. If once we “put away a good conscience, we shall speedily make shipwreck of our faith” alsou. But let once the tamest of his vassals feel the influence of divine grace, and instantly he casts off the yoke under which he had groaned, and asserts his liberty. From that moment Satan is constrained to yield to that “stronger power that is come against him,” and to, relinquish the prey which he can no longer retain.

The necessity of righteousness being thus established, let us proceed to consider,

  II.      Its sufficiency—

The Apostle would not have been so urgent in exhorting us to put on the breast-plate of righteousness, if he had not believed that it would answer all the purposes for which it was designed. That it will protect us, we are well assured: that it will secure to us the victory, there can be no doubt: for it will turn depravity to sanctity, cowardice to courage, and weakness to strength.

First, it turns depravity to sanctity. It is by our inward corruptions that Satan works. He cannot force us to commit sin: he can only present to us such temptations as are suited to our natural desires; and suggest such considerations to our minds, as are likely to procure our compliance with his will. When he came to assault our Lord, he could not prevail; because “he found nothing in him,” that in the smallest degree closed with his suggestions. But when he comes to us, he finds in us a predisposition to receive him. If he assault our heart, there are many secret lusts that are ready to betray us into his hands: he has but to strike a spark, and there is within us combustible matter in abundance, that instantly catches fire, and that, if not extinguished by grace, will burn to the lowest hell. But when the soul is endued with righteousness, its dispositions are altogether changed: “old things are passed away, and all things are become new.” We say not indeed that there are no remains of corruption in the soul; for the old nature still continues, and counteracts in a measure the operations of the new nature: but if “the flesh lusts against the spirit, the spirit also lusts against the flesh, and gains (not indeed without many conflicts) an ascendant over it:” and hence the temptations, which would once have been irresistible, are repelled with indignant firmness; as we see in Joseph, who, when repeatedly solicited to commit adultery, replied with horror, “How shall I do this great wickedness, and sin against God?”

This then is one way in which righteousness defends the soul: it makes “sin appear exceeding sinful;” and holiness to be esteemed as the perfection of blisse: and thus, by weakening the force of temptation, it enables us with success to resist the tempter.

In the next place, it turns cowardice into courage. Satan gets peculiar advantage over men by means of their carnal fears. In whatever degree men are endued with natural fortitude, their courage fails them when they are called to bear the cross of Christ. When our blessed Lord ministered on earth, Nicodemus, though a ruler and governor, was afraid to come in open day, lest he should be thought to favour his cause: nor did “the Pharisees who believed in him, dare to confess him, because they loved the praise of men more than the praise of Godg.” In instances without number have men who were able to brave death itself on the field of battle, shewn themselves unable to endure the scorn and contempt that universally attach to religious characters: so true is that declaration of Solomon, “The fear of man bringeth a snare.” But righteousness emboldens the soul; and enables it to meet the hatred and menaces, or (what is still worse) the sneers and ridicule, of an ungodly world with a holy indifference; yea, it causes the soul to rejoice in these things as tokens for good, and as testimonies of the Divine favourk. Behold the astonishing change that was wrought on Peter! When he had inconsiderately laid aside his armour, he was intimidated by the voice of a maid—servant, and induced to deny his Lord with oaths and curses. But when he had put on his breast—plate, he was undismayed in the presence of the whole council of the Jews: he boldly charged upon the rulers that were before him, the guilt of murdering their Messiah: and when they endeavoured to silence him with threats, he undauntedly replied, “Whether it be right to hearken unto you more than unto God, judge ye: for we cannot but speak the things which we have seen and heard.” Such was the courage also of the Hebrew Youths, who, unawed by the fiery furnace, and unmoved by the example of a whole nation, disdained to comply with the royal edict; and resolutely exposed themselves to a cruel death, rather than violate the dictates of their conscience.

Thus wherever the soul is clad with righteousness, it is emboldened both to do and suffer the will of God: and, consequently, Satan’s engine of persecution, whereby he has destroyed myriads, being divested of its power to intimidate the righteous, his dominion over them must for ever cease.

Lastly, righteousness will turn our weakness to strength. The powers of man, independent of divine grace, remain the same after conversion as before: of himself he can do nothing. But that divine principle which actuates the godly, is mighty in operation: however numerous or powerful their enemies may be, the “grace of Christ is sufficient for them;” and the weakest in the universe may say, “Through Christ strengthening me I can do all thingsp.” Their inherent weakness does not at all militate against this assertion; for when they are weakest in themselves their strength is at the height: and when they look unto their Lord for help, “he will perfect his strength in their weakness.” Survey for a moment the Christian’s conquests: his lusts are subdued, condemned, crucified: the world is overcome, and put under his feets: the powers of darkness are put to flight: and he is triumphing daily in the God of his salvationu: so “strengthened is he with might in his inward man,” and so “mighty are his weapons to destroy the strong holds of sin and Satan, and to bring every thought into captivity to the obedience of Christy.”

What shall we now say to you who are destitute of this armour? Shall we congratulate you on your prospects of victory? Shall we even flatter you with hopes of escaping with life? We cannot; we dare not. There is a possibility, that you might vanquish an armed host with a broken pitcher; or make the walls of an impregnable fortress to fall with the sound of rams’ hornsa: but to succeed without righteousness in your spiritual warfare is impossible: for the truth of God is pledged that you shall perish, if you continue in your unrighteous state. “Awake then to righteousness, and sin notc.” Let your earnest prayer ascend up before God, that you may be made new creatures in Christ Jesus, and be turned effectually from the power of Satan unto Gode. But do not mistake: do not imagine, that any righteousness which you can attain in your own strength, will thus protect you; or that even that which is wrought in you by the Holy Spirit, has in itself such mighty efficacy: that to which such glorious powers are ascribed, is wrought in you by the Spirit of God: and after all, it is not your inherent goodness, but the grace of God, that must preserve you from your enemies. Your inherent righteousness will indeed be made use of by him; but still God must be acknowledged as the only Author of all that is done either in, or by you; and the glory must be given to him alone.

To you who have “the armour of righteousness on the right hand and on the left,” we say, “Stand fast in the Lordg.” Let nothing prevail upon you to lay aside your breast-plate for one moment: the instant you part with it, you are shorn of your strength, and are become weak as other men. “Hold fast then that ye have, that no man take your crowni.” Thus shall your subtle adversary be foiled in all his attacks: he shall never be able to inflict on you any deadly wound. “Then shall you not be ashamed, when you have respect unto all God’s commandments.” As “the righteousness of Christ sustained himl” amidst the fiercest assaults of his enemies, so shall you be preserved whilst fighting under his banners, and following his commands. His express promise to you is, “He that walketh uprightly, and worketh righteousness, shall never be moved.” And again, “The Lord God is a sun and a shield; he will give grace and glory; and no good thing will he withhold from them that walk uprightly.”

MMCXXX

THE CHRISTIAN’S GREAVES

             Eph. 6:14, 15.

Stand…having…your feet shod with the preparation of the Gospel of peace.

THERE are many things which the art of war has rendered necessary for the success of an army, besides those rude weapons which an untaught savage would employ: and though they may be of inferior and subordinate use, still the want of them may prove as fatal as the want of things that are of primary importance. It would have been to little purpose, in some situations, for soldiers to have their vital parts covered with armour, if they had not also shoes, or greaves, to protect their legs and feet against the sharp stakes, that were fixed in the ground to obstruct their progress. That this was a part of armour in the days of old, the sacred history informs us. Goliath had “greaves of brass upon his legs, as well as a target of brass between his shoulders.” And, when the irresistible success of the Chaldeans was foretold, it was particularly said, that “the lachet of their shoes should not be brokenb.” In reference to this part of a soldier’s accoutrements, the Apostle exhorts us to have our feet guarded; and intimates, that as the military shoes gave to him who wore them a readiness to march over any obstacles that might lie in his way, so “the Gospel of peace” gives to the Christian soldier a “preparation,” or readiness, to prosecute his warfare without halting. This it does,

  I.      As bringing peace into the conscience; and

  II.      As producing a peaceful disposition in the soul.

  I.      The Gospel of peace gives us a readiness to march, in that it brings peace into the conscience—

The Gospel is the one source of peace to sinful man. If he obtain peace from any other source, he “heals his wounds slightly, and says, Peace, peace, when there is no peace.” It is in the Gospel only that a Saviour is revealed. But there we are informed, that God’s only dear Son became our surety, and our substitute. There we behold our adorable Emmanuel bearing our sins in his own sacred body upon the tree, and effecting by the blood of his cross our reconciliation with God. Through him peace is proclaimed to a guilty world: and all who receive into their hearts the record concerning him, have their iniquities blotted out as a morning cloud: their burthens are from that time removed; they have “beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.

Without a measure of this peace, a person finds but little ability to exert himself in his Christian calling. The more difficult duties will be considered as irksome, and impracticable. And this arises from the natural constitution of the human mind: for, what readiness can he have to forego the pleasures of time, who cannot look forward with a comfortable hope to the eternal world? Will not his “hands hang down, his knees be feeble, and his heart be faint?” Yea, will not Satan take advantage of his weak state to make him weary of well-doing; and to “turn him utterly out of the way;” and to make him say in despondency, “There is no hope: I have loved idols; and after them will I gog?” To what a degree the boldest champion may be enervated by apprehensions of God’s displeasure, we may see in the conduct of Joshua. There was but one found in all the thousands of Israel so intrepid as he: yet when he had reason to think that God had withdrawn his favour from him, “he rent his clothes, and fell to the earth upon his face before the ark, and put dust upon his head, and said, Alas, O Lord God, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites to destroy us? Would to God we had been content, and dwelt on the other side of Jordan. Thus will “our spirit fail,” and our progress be stopped, if “the peace of God keep not our hearts and mindsi.”

But let “the love of God be shed abroad in the heart,” and instantly “the rough places become plain, and the crooked, straight:” the “paths of religion become paths of pleasantness and peace.” The most self-denying precepts are not then regarded as “hard sayingsl;” “nor are any of the commandments grievous.” And though affliction cannot, in itself, be joyous, yet, as endured for the sake of Christ, it becomes a ground of joy: “having peace with God,” says the Apostle, “we glory in tribulations alson.”

Let us look into the Scriptures and see how prompt for obedience the saints were made by a sense of God’s pardoning love. No sooner had a live coal from off the altar been applied to the lips of the Prophet Isaiah, in token of his acceptance with God, than he was willing, yea desirous, to undertake the most difficult and self-denying services. The Thessalonian converts were inferior to none in their attachment to Christ; and, if we inquire what was the source of their distinguished zeal, we shall find that “the Gospel had come to them, not in word only, but in power, and in the Holy Ghost, and in much assurance;” and from that moment they became the most eminent followers of Christ, and his Apostle. It was no easy service which Mary Magdalen performed in washing the Saviour’s feet with her tears; especially in the presence of such a company: yet, “much having been forgiven her, she loved much;” and therefore testified her love in the best manner she was able, notwithstanding she was likely to meet with nothing but derision and contempt from the proud Pharisee, in whose house she was. But on this subject we naturally turn our eyes to the Apostle Paul, who “laboured more abundantly than all the Apostles.” What the main-spring was of his activity, we are at no loss to determine: it was “the love of Christ that constrained him:” he had been redeemed from death by the death of Christ; and therefore to Christ he consecrated all his time, and all his powers.

A readiness for suffering also arises from the same source. The “peace” which Moses enjoyed “through believing,” rendered him so superior to all the pleasures of sense, that “he esteemed the reproach of Christ greater riches than all the treasures of Egypt; and chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season.” St. Paul is yet a more illustrious example, as indeed might well be expected, considering how exceeding abundant had been the mercy shewn towards him.” He had already endured far more than any other Apostle for the sake of Christ; yet when the Spirit testified that bonds and afflictions still awaited him where he was going, and the Christians besought him not to proceed on his intended journey to Jerusalem; he replied, “What mean ye to weep and to break my heart? for I am willing not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.” And is it not thus also with ourselves? If our souls be animated with faith and love, we shall “count it all joy when we fall into divers temptationsy;” yea, we shall “rejoice that we are counted worthy to suffer shame for the sake of Christ:” and the very things which were intended by our enemies for the destruction of the spiritual life, will tend rather to its furtherance and establishmenta.

The same preparation for prosecuting our warfare is imparted to us by the Gospel,

  II.      In that it produces a peaceful disposition in the soul—

The soul of man is naturally proud, irritable, vindictive. An injurious act, or an insulting word, is sufficient to call forth all our angry passions, and, in many instances, creates within us a resentment, that can be pacified with nothing less than the blood of the delinquent. Behold David, when Nabal refused to administer to his wants! This one act of churlish ingratitude must be expiated by the life of the offender, and not of the offender only, but of all the males belonging to him; and David himself goes forth to execute the murderous sentence. What an awful picture of human nature does this exhibit! But the Gospel lays the axe to this “root of bitterness,” and, by shewing us how much we have been forgiven, inclines us to exercise forgiveness. It teaches us to “turn the left cheek to him who has smitten us on the right:” and “in no wise to render evil for evile.” It enjoins us rather to love our enemies; and, instead of retaliating their injuries, to relieve their wants.

Without this disposition we are but ill prepared to surmount the obstacles which our subtle adversary will place in our way. The scorn and contempt that we shall meet with, will dismay us. Our feelings will be wounded every step we take: and we shall soon be weary of well-doing. In order to judge of the consequences that will ensue, if we be destitute of this part of Christian armour, let us only look at the most eminent saints, when, through haste and inadvertence, they had neglected to fasten on their greaves aright: Moses, the meekest of mankind, was inflamed with wrath; and, by his angry, unadvised words, provoked God to exclude him from the earthly Canaan. Peter, when he beheld his Lord apprehended in the garden, began to fight after the manner of ungodly men; and brought on himself that just rebuke; “Put up thy sword; for all who take the sword shall perish with the sword.” St. Paul himself too, on one occasion, was so irritated with the injustice of his judge, that he brake forth into passionate revilings against his ruler and governor, and was constrained to apologize for his conduct in the presence of his enemies. If then these holiest of men were thus sorely wounded through their occasional impatience, what advantage will not Satan gain over those, whose spirit is altogether lofty and unsubdued? Doubtless he will harass them in their march, till they turn back, and recede from the field of battle.

But let the Gospel have its due effect; let it render us meek, patient, forbearing, and forgiving; let it transform us into the image of the meek and lowly Jesus, who when he was reviled, reviled not again; and when he suffered, threatened not, but committed himself to him who judgeth righteously; and the stumbling-blocks that offended us before, will appear unworthy of any serious regard. When our enemies persecute us, we shall be ready to weep over them for the evil which they bring upon themselves, rather than be incensed against them for the evil which they do to us. We shall use no other weapons against them than “faith and patiencen:” “being defamed, we shall entreat; being persecuted, we shall suffer if.” Instead of being “overcome of evil, we shall endeavour to overcome evil with goodp:” and by “letting patience have its perfect work, we shall be perfect and entire, lacking nothing.”

It may be objected, perhaps, that, while we conduct ourselves in this way, we shall be trampled under foot of all, and be vanquished by all. But to this we answer, that, though we should be trampled under foot, we should not be vanquished: on the contrary, though “we be killed all the day long, and are as sheep appointed for the slaughter, yet in all these things shall we be more than conquerors. We may, like Stephen, be stoned to death: yet, if like him, we can pray for our murderers, we have the noblest of all victories, that of overcoming a vindictive spirit: and, though we fall in the conflict, we maintain the field against all our enemies. Who, do we suppose, was victor, the Jews, who, at Satan’s instigation, put our Lord to death; or Jesus, who expired a victim on the cross We cannot doubt; for we are told in the Scriptures, that, “through death, Jesus overcame death, and him that had the power of death, that is, the devil: yes; “on his very cross he spoiled principalities and powers, and made a show of them openly, triumphing over them in itu.” Nor can we more effectually manifest our superiority to all the powers of darkness, than by “resisting unto blood in our strife against sin.” Were we to become our own avengers, we should “give place to the devily;” but by suffering with our Lord, we become partners of his victory, and partakers of his glorya.

What remains now but earnestly to exhort you to get “your feet shod with” this blessed Gospel? Consider how many devices Satan has to wound your feet, and to cast you down. We have already noticed persecution, as a very principal engine used by him to obstruct your progress. But there are other means whereby he frequently effects his deadly purpose: many whom he could not stop by persecution, he has turned out of the way by error. Look into the epistles of St. Paul, and see how many he has “corrupted from the simplicity that is in Christ.” He has his ministers, as well as Christ; and in outward appearance they are “ministers of righteousness;” nor are they themselves conscious that they are his agents. They propagate what they themselves believe, and oftentimes with a zeal worthy of a better cause. But they themselves are blinded by him; and then are used as his instruments to overthrow the faith of others. Which of the Churches, planted in the apostolic age, was free from their influence? In which were there not “some who perverted the Gospel of Christd,” and some who, by their means, were “turned aside after Satan?” At Rome there were those who made it their business to “cause divisions; and by good words and fair speeches to deceive the hearts of the simplef.” At Corinth, the Church was so distracted by them, that Christian love was almost banished; and nothing but “debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults,” obtained amongst them, insomuch that the Apostle threatened to exert his apostolic authority, and to inflict on them some signal judgments, if they did not reform their conduct before he visited them again. As for the Galatian Church, such an ascendency had the false teachers gained over them, that there was scarcely one who retained his integrity: almost all of them had embraced, what St. Paul calls, “another Gospel;” and, so entirely had they transferred their regards from him to their new teachers, that notwithstanding “they would, not long before, have plucked out their own eyes, and have given them unto him,” they now considered him in no other light than “an enemy.” At Ephesus also there were some who, like “children, were tossed to and fro with every wind of doctrine, while others, by sleight and cunning craftiness, were lying in wait to deceive themi.” At Philippi too, there were “dogs and evil workers, of whom it was needful for them to beware.” But time would fail us to enumerate the heresies that were propagated, and the apostasies that were occasioned by them, even in the purest ages of the Church. The epistles to Timothy and Titus are full of complaints respecting these deceivers, and of cautions to avoid all intercourse, either with them, or with their followers.

Now let any one say, whether, after so many sad examples, he himself needs not to be well established in the true Gospel, lest he be “led aside by the error of the wicked, and fall from his own steadfastness?”

But it will be asked, How shall I know the true Gospel from those counterfeits which are proposed for my acceptance? To this we answer, The true Gospel is a “Gospel of peace.” It is a Gospel which sets forth Jesus as our hope, “our peace,” and our all. It is a Gospel which leads us to “shew all meeknesso,” and, “as much as lieth in us, to live peaceably with all men.” Particularly also will it prompt us to seek the welfare of the Church, and to “follow the things which make for peace, and things wherewith one may edify anotherq.” Whoever therefore would turn us from Christ as the foundation of our hope; or would “cause divisions and offences in the Church,” in order to “scatter the flock of Christ, and to draw them” from their proper fold; we have reason to think him no other than a “wolf in sheep’s clothings;” a minister of Satan in the garb of a “minister of righteousness:” and we should beware, lest, by listening to such an one, our “unstable souls be beguiled,” and we “fall so as never to be renewed unto repentanceu.” We must not only take heed how we hear, but what we hear: for if “whole houses were subverted” in the days of the Apostles, and “all the Christians in Asia were turned away from” the ministry of St. Paulz, there is no minister whom we may not be induced to forsake, nor is there any one so established in the truth but he has need to pray that he may be kept from error.

Surely we need no stronger arguments to enforce the exhortation of the text. Let us get the knowledge of the Gospel: let us receive it, not as a theory merely, but as a practical and living principle, that shall influence our hearts and lives. And when we have received it, let us be tenacious of it; let us “hold fast the form of sound doctrine that we have received.” Let us make use of it to keep us firm in the midst of difficulties, and steadfast in the midst of errors. Let us “be ever on our guard, lest any root of bitterness springing up, trouble us, and thereby many be defiled.” Finally, let us “stand fast in the Lordc:” so we shall, like our Lord himself, “endure the cross, and despise the shame, and sit down as victors on the right hand of the throne of God.”

MMCXXXI

THE CHRISTIAN’S SHIELD

  Eph. 6:16.

Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the tricked.

NOTWITHSTANDING the armour of the ancients was generally so constructed, that it could repel any weapon that might come against it, the warrior did not conceive himself to be completely armed without a shield. In reference to the Christian soldier, this observation may be applied with still greater propriety; because, however excellent the different pieces of his armour may be, not one of them will suffice for his protection, unless it be itself also covered with the shield of faith. As “without faith it is impossible to please God,” so without faith it is impossible to withstand Satan. That powerful adversary will soon pierce through our “truth” and “righteousness,” if they be exposed to his assault without any additional defence. On this account the Apostle directs, that “above all,” and in addition to all, we should “take the shield of faith.”

In illustrating this divine injunction we propose to shew,

  I.      The office of faith in the Christian’s armour—

  II.      Its transcendent excellence—

  I.      The office of faith in the Christian’s armour—

The particular use of a shield is to ward off a blow from any part of the body that may be menaced; and for that end it is to be applied in every direction, as occasion may require.

Now Satan strikes sometimes at one part, and sometimes at another, according as the different parts may seem most open to his attack. And the temptations with which he makes his assault, are as “fiery darts,” which fly with incredible velocity, and are calculated to inflame the soul with their deadly poison.

The office of faith, and its power to repel these darts, will distinctly appear, while we shew how it enables the Christian to foil Satan in all his attempts to wound either his head, or heart.

Satan has many fierce and fiery temptations, whereby he endeavours to wound the head. There is not any thing so horrid or blasphemous, which he will not suggest to the mind. Even atheism itself is not so shocking, but he is capable of impressing the idea of it upon the soul, and of leading men to an adoption of it in practice, at least, if not also in theory and judgment. From the apparent inequality that there is in the dispensations of Providence, Satan raises a doubt whether there be a God; or, at least, whether he interfere at all in the concerns of men, or will judge the world in righteousness at the last dayc. He will take occasion also from the difficulties that there are in Scripture to draw men to infidelity. “How can that be the word of God which is so full of contradictions? And who can know with any certainty what it declares to us, when those who profess to believe it, are of such opposite sentiments?” By such temptations as these he assaults chiefly the avowed enemies of God. But there are other temptations whereby he labours (and with too much success) to turn from the faith those who confess the divine authority of the Scriptures. He will draw them into errors of various kinds, and thus undermine the principles which he could not destroy by open assault. Time would not suffice to point out the innumerable errors to which he has given birth, and by which he has destroyed the souls of men: but there is one way in which almost all of them have been produced and propagated: he induces men to take some one truth of Scripture, and to magnify its importance beyond all due bounds, and to exalt it, not only above all other truths, but to the utter exclusion of them; and thus he founds error upon truth, and the most “damnable heresies” upon the sacred records. Mark the different heresies, and examine them by this test; and the truth of the observation will immediately appear. Because our blessed Saviour was a man, and both lived and died as an example to his followers, therefore the Socinians affirm that he was only a man, and that he died only as an example; and thus they set aside both his divinity and atonement. Because the Spirit of God is represented as dwelling in believers, therefore the Mystics reduce all religion to a vain conceit about the light within them; from a regard to which, they overlook the work of Christ for them, yea, and supersede the plainest institutions of religion, and, in a very great degree, the Scriptures themselves. In the same manner the Antinomian advocate for faith excludes good works from his system; whilst the Moralist, from an ignorant zeal for good works, discards all concern about the faith of Christ. The rigid Predestinarian asserts the sovereignty of God to the subversion of man’s freedom and responsibility; while the contender for the freedom and sufficiency of man’s will, obliterates the decrees of heaven, and denies his dependence on God.

To enter more minutely into these various heresies would lead us too far from our subject. The point to be illustrated is, How does faith enable us to avoid them? But previous to this inquiry, it will be proper to shew briefly, that these errors do indeed proceed from Satan as their author; and that they are not unfitly compared to fiery darts.

Nothing can be plainer in the Scriptures than that Satan is the great author of error, not only because he is “the father of lies,” and “the deceiver of the worlde,” but because the propagators of error are expressly called his children, and his ministersg; and they who have embraced error, are said to have been “tempted of the tempter,” and to have “turned aside after Satani;” and to be “of the synagogue of Satan.”

This point will receive additional confirmation, by observing with what propriety his temptations are compared to “fiery darts;” for how suddenly do they strike the mind! how deeply also do they penetrate! and with what venom do they inflame the soul! Truly “they set on fire the whole course of nature; and themselves are set on fire of hell.” St. Paul speaks of those who are turned from the truth as being “bewitchedm:” and indeed, when we see what infatuation seizes them, how their understandings are blinded, their judgments warped, their conscience perverted, and how they are carried away by their own pride and self-sufficiency, without ever considering what spirit they are of, or conceiving it possible that they should be misled; we cannot but confess that they are the unhappy victims of Satanic agency.

Now we come to the point proposed, to consider how faith repels these fiery darts.

Faith, provided it be a true and living faith, receives the word of God simply on the authority of him that revealed it. It staggers not at any difficulties either in the dispensations of his providence, or the declarations of his grace. Conscious of man’s inability to comprehend even the most common matters in their full extent, the believer submits his reason to God, and receives without gainsaying whatsoever divine wisdom has revealed. Now the interference of God in the government of the world, even in the falling of a sparrowp, or of the hairs of our head, is most clearly asserted in the inspired volume; and, on that account, no occurrence whatever is suffered to weaken the conviction, that all things are under his immediate and entire controul. Nor do the difficulties that are in Scripture at all lessen its authority in the believer’s eyes: whatever he cannot account for as arising from the circumstances under which the Scriptures have been handed down to us, he puts to the score of his own ignorance, and contentedly says, “What I know not now, I shall know hereafter.” And, as to all the heresies that have been broached in the Christian Church, he has one way of repelling all: he “compares spiritual things with spiritualt;” not hastily rejecting any plain declaration of God, because he cannot discern its harmony and agreement with some other declaration: he rather looks to God for the teachings of his Spirit; and keeps his mind ready to embrace whatever may tend to his own humiliation, or to the glory of God. If it be thought that still he will be as open to receive error as truth, we answer, that God has promised to “guide him into all truth;” and that every believer has within himself the witness of all the fundamental doctrines of our religion; so that, “though he be a mere fool” in all other matters, “he shall surely be kept from error” in the concerns of his souly.

We must next call your attention to the temptations wherewith Satan assaults the heart. Under this term we include both the will and the affections; the former of which he endeavours to weaken by terrors, while he corrupts the latter by the allurements of sense.

As soon as that wicked fiend beholds any turning unto God, he will suggest to their minds the comforts they must sacrifice, the reproaches they must incur, the losses they must sustain, and the insuperable difficulties they must encounter; that so he may shake their resolution, and divert them from their purpose. It was thus that he prevented the entrance of the Israelites into Canaan. It was thus also that he succeeded in damping the ardour of that wealthy youth, who, from love to his great possessions, relinquished all hope of an interest in Christa. And in the same manner does he prevail with thousands of the present day, who would gladly participate his blessings, if they could retain together with them their carnal attachments.

If he cannot succeed by these means, he will represent their case as hopeless; and dissuade them from prosecuting their course by the consideration, that their efforts will be in vain.

To others he will propose the pleasures of sense. He will set before them, as he did before our Lord, the glory of the world; he will draw their attention to “the lust of the flesh, the lust of the eye, and the pride of lifee.” He will represent these things in the most fascinating view; well knowing, that if he can but induce them to love either the pleasures, or the riches, or the honours of the world, he has accomplished his purpose, and effectually alienated their hearts from God.

Now these also are as “fiery darts,” which, if they once enter into the soul, will burn up all the good that is within it, and destroy it utterly.

But faith is as useful to protect the heart, as to defend the head. As it obviates every difficulty that may perplex the understanding, so it wards off every thing that may intimidate or defile the soul.

To the temptations that assault the will, faith opposes the importance of eternal things: ‘Be it so; I must endure much if I will adhere to my purpose of serving God: but what shall I have to endure if I do not serve him? It is not a matter of mere choice, but of absolute necessity; for “what shall it profit me if I gain the whole world, and lose my own soul? or what shall a man give in exchange for his soul?” Let me not then hear of difficulties; for if Nebuchadnezzar’s furnace were before me, it were better to suffer martyrdom at once with the Hebrew Youths, than to renounce my allegiance to God. With respect to the hopelessness of my case, nothing but destruction can result from despair: for “to whom can I go, if not to Him who has the words of eternal lifei.?” God helping me therefore I will go forward; and if I perish, I will perish at the foot of my Redeemer’s cross, crying for mercy as the chief of sinners.’

Then to the temptations that assault the affections, faith opposes the excellency of eternal things: ‘True; I might enjoy the pleasures of sin; but would they equal the pleasure of serving God, and especially those “pleasures which are at his right hand for evermore?” Are not “the unsearchable riches of Christ,” together with “the honour that cometh of God,” sufficient to counterbalance any riches or honours that I may forego for Christ’s sake? Avaunt, Satan, for what thou offerest me is poor, transient, delusive: whereas the blessedness of the saints, both in this world and the next, is substantial, exquisite, everlasting.’ Thus it was that Moses argued, when he “refused to be called the son of Pharaoh’s daughter, and chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season:” and the principle that dictated the argument, was “faith.” This was his “shield;” and the same will enable us also to repel the darts of Satan, however fiercely they be hurled, and however formidably they may come against us.

Having thus illustrated the office of faith, we proceed to point out,

  II.      Its transcendent excellence—

Somewhat of this has already appeared: but the high encomium which the Apostle bestows on this piece of armour in particular above all others, manifestly demands a more distinct consideration.

We may observe then in commendation of faith, considered as the Christian’s shield, that its use is universal; its application is easy; its success is sure.

First, its use is universal—

All the other parts of armour have their distinct province, to which they are confined. “Truth” and “righteousness” defend the heart; but they are of no use at all to protect the head. But faith is universally applicable to every species of temptation. Faith discerns the truth of the Gospel, and thereby is fitted to preserve the head from error: it discerns also the importance and excellence of the Gospel, and is therefore proper to preserve the heart from sin. It is no less useful to the feet; for we “stand by faith,” and “walk by faithn.” Every step we take is safest under the guidance of faith, because it both affords us the best light, and enables us to walk without stumbling even in the dark.

Let this consideration then operate on all, and stir us all up to seek faith. Let us not hastily conclude that we possess this principle; for “all men have not faith.” “Faith is the gift of Godq:” nor can we have it, unless it have been given us from above. O that all would seek it at the hands of a reconciled God! Beloved brethren, be not satisfied with “the girdle of sincerity,” or “the breast-plate of righteousness,” or “the greaves of Gospel peace:” they are all good and useful in their place; but it is faith, that gives even to them their chief strength; and it is faith, by which alone you can ever be victorious. Does the world tempt you? “this is the victory that overcometh the world, even our faith.” Does corruption harass you? you must “purify your heart by faiths.” Do your graces languish? It is faith alone that will set them to work in a way of love. And lastly, does the devil as a roaring lion threaten to devour you? It is by being steadfast in the faith that you must resist and vanquish himu. Think then of the use and efficacy of faith; and pray to our adorable Saviour in the words of his Apostles, “Lord increase our faith.”

In the next place we observe, that its application is easy—

A shield is easily transferred from one position to another as occasion may require: and faith also quickly moves to the protection of any part that is attacked. We do not say, that it is an easy thing to produce faith; for it requires no less power than that which was exerted in raising Christ from the dead, to create faith in the heart. But when a person has faith, then, we say, it is easy for him to apply it for his defence. Suppose that our head were attacked with subtle heresies, and we had nothing but reason to counteract the temptation; how weak, how tardy, how uncertain would be its operation! The greater part of mankind would not have either time or ability to follow Satan in all his arguments; nor would those of the strongest intellect ever arrive at certainty; they could rise no higher than opinion at the last; while those of inferior talents would be lost in endless perplexity. Suppose again that our heart were attacked with some fiery lust, and we had no better defence than that which reason could afford; would passion listen to the voice of reason? As well might we attempt to extinguish flames that were consuming our house, by a slight sprinkling of water with the hand, as to stop the course of our passions by the efforts of unassisted reason. But in either of these cases, one single word from Scripture will suffice. How was it that our great Captain repelled the fiery darts that were cast at him? “It is written;” “It is written;” “It is written.” Thus he fought; and his vanquished enemy fled from before him. Thus also must we fight; and by opposing to our enemy this shield, the weakest and most ignorant is as sure of victory, as the strongest and most intelligent. In some respects the poor and ignorant have an advantage over the rich and learned; because they exercise faith, for the most part, in a more simple manner; whereas the others are ever trusting, more or less, to their own reason: and it is expressly with a view to confound the pride of reason, that God has given this superiority to the poor, and “chosen them, in preference to others, to be rich in faith.”

Let this then operate as a further inducement with us to seek faith, since none of us can get the victory without it; and by it the very weakest on earth shall be able to remove mountainsc.

Lastly, we may affirm, that its success is sure—

But for their faith, the most eminent of God’s saints would have been destroyed. “I had fainted,” says David, “if I had not believed:” and Peter would have been driven away as the chaff, if our Lord had not secured his faith from failing. On the other hand, we have a host of saints upon record, who, “through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens: women received their dead to life again; and others were tortured, not accepting deliverance; that they might obtain a better resurrection. And others had trial of cruel mockings and scourgings, yea moreover, of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented. These all obtained a good report THROUGH FAITH.” Further, if we search the annals of the world, we shall not find one single instance wherein believers were ultimately vanquished. On many occasions they have been wounded, and sorely too: even the father of the faithful himself was not so expert in the use of his shield as to ward off every blow: but believers are secured from any fatal stroke. Our Lord himself has pledged his word that they shall never perishh; that, if they fall, they shall be raised up again to renew the contest; and, that “Satan shall finally be bruised under their feetk.”

Remarkable in this view are the expressions of the text. The idea of “quenching” the fiery darts of the wicked one, may perhaps refer to the custom of making shields sometimes of raw hides, that, in case a poisoned arrow should perforate them, the wound, which on account of the poison must otherwise have been fatal, might be healed. But perhaps the true meaning may be, that by faith we shall as completely defeat the malignant efforts of Satan, as by the extinguishing of fire we shall be delivered from its fury. Nor is this true of some temptations only; it extends to “all” without exception. Nor can it be said of some believers only, who are of the highest class; for all who are armed with the shield of faith, whether they be old or young, rich or poor, learned or unlearned, “shall be able” perfectly, and for ever, to subdue their adversary.

To all then we say, “Have faith in God:” if “ye have believed in the Father, believe also in Christm.” “Believe in the Lord, so shall ye be established; believe his prophets, so shall ye prosper.”

MMCXXXII

THE CHRISTIAN’S HELMET

             Eph. 6:17.

And take the helmet of salvation.

THE generality of mankind have very inadequate ideas of the Christian warfare. They know but little of the enemies with whom we have to contend, or of the imminent danger to which we are exposed through their continual assaults. But, as some conception might be formed of the power of an enemy, by viewing the extensive preparations that were made to oppose him, so may we learn to estimate the difficulties of the spiritual warfare, by surveying the various parts of armour which God has prepared for our defence. We have already noticed the girdle and breast-plate, for the body; the greaves, for the legs and feet; the shield, for the head, in common with the rest of the body: but yet the head is not sufficiently protected; it must have a peace of armour more appropriate; a piece suited to its necessities, and fitted for its use. In the account given us of Goliath, we read that “he had a helmet of brass upon his head:” and such a piece of armour is provided for us also; we are required to “take the helmet of salvation.”

In opening this subject we shall shew,

  I.      What we are to understand by “salvation”—

  II.      Its use and importance in the Christian warfare—

  I.      What are we to understand by the term “salvation?”

It is evident that the expression is elliptical; nor should we know how, with any certainty, to complete the sense, if the Apostle himself had not supplied the defect in a parallel passage: but all doubt is removed by that exhortation in his Epistle to the Thessalonians, “Let us who are of the day, be sober, putting on the breast-plate of faith and love, and for an helmet, the hope of salvation.” From hence we see that Hope is the Christian’s helmet. Yet, because there are various kinds of hope, and only one that will afford the Christian any effectual protection, we must enter more particularly into the subject, and distinguish the scriptural hope from every other that may be mistaken for it.

In the first place then, true hope has salvation for its object. This is very strongly marked in different parts of Scripture: for we are said to be “saved by hope:” and salvation itself is sometimes called hope; they who look for salvation, are said to be “looking for that blessed hoped:” at other times, hope is called salvation: we are exhorted in the text to take the helmet of salvation. There are many, whose hopes have respect indeed to eternal life; but they are unmindful of their lost estate; they are regardless of that way of deliverance, which God has provided for them through the blood and righteousness of the Lord Jesus; they expect heaven, because they have done nothing to forfeit it: if they have sinned, they have not sinned in such a degree as to deserve the wrath of God; they have committed only common and venial faults; they have, moreover, done many things to counterbalance their evil deeds; and therefore they hope for heaven as the award of justice, rather than as a gift of unbounded mercy. This, for distinction sake, we may call a self-righteous hope: whereas the hope of every true Christian is founded altogether on the merits of Christ, and has respect to salvation, as purchased for us by his obedience unto death.

Further, true hope has God for its author. There is scarcely a person to be found in the world, who, if the question were put to him, Do you hope to go to heaven if you die in your present state? would not answer in the affirmative. If we should proceed to inquire, Whence got you that hope? they would tell us, that they had always had it. But this is a presumptuous hope, the offspring of ignorance and conceit. Widely different from this is the Christian’s hope. He has trembled for his state: he has seen his guilt and danger: he has “fled for refuge to the hope set before him.” God has revealed to him the riches of his grace; and has shewn him that “where sin hath abounded, grace shall much more abound.” The Holy Spirit has “taken of the things of Christ, and shewn them unto him:” yea, he has convinced him, that “the blood of Jesus Christ is able to cleanse him from all sin;” and that “all who believe in Christ, are justified from all things.” In this way God has inspired him with hope, that, notwithstanding all his past iniquities, he shall obtain salvation: and though there may be a considerable difference as to the degree of fear or terror that may precede this hope, yet this is the way in which it is invariably wrought in the soul. Hence it is said, that “God begets us unto a lively hope;” and “gives us everlasting consolation and good hope through gracef;” and that “he fills us with joy and peace in believing, that we may abound in hope through the power of the Holy Ghost.”

Once more; true hope has holiness for its inseparable companion. Whatever may be imagined to the contrary, there is no salvation to those who live in sin. Christ came to “save us from our sins,” but not in them. We are expressly told that “the grace of God which bringeth salvation, teaches us, that denying ungodliness and worldly lusts, we should live righteously, soberly, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” There is a kind of hope that will consist with the indulgence of secret lust, and with a total want of holy dispositions: but that is “the hope of the hypocrite which perisheth, and shall be swept away with the besom of destruction. But the hope of the upright is far different from this: it will admit of no allowed sin, whether of omission or of commission: on the contrary, we are told, that “he who hath this hope in him, purifieth himself even as God is purek:” he will retain no bosom lusts; he will not so much as wish for any exceptions and reserves in his obedience to God: he will desire, and endeavour, to be “holy as God is holy, and perfect even as his Father that is in heaven is perfect.”

This then may serve to distinguish the Christian’s hope from that which is self-righteous, presumptuous, or hypocritical; and consequently to determine with considerable accuracy, what that hope is, that is connected with salvation. And though the text itself does not so much as mention hope, and much less discriminate between its different kinds, yet the very omission of these things points out the evident propriety of marking clearly what the import of salvation is, and what that is which alone deserves the name.

We may now, with much greater advantage, proceed to shew,

  II.      The use and importance of salvation in the Christian warfare—

The importance of this helmet is not obscurely intimated in that prophecy respecting Christ, wherein it is said “He put on righteousness as a breast-plate, and a helmet of salvation upon his head.”

But, to mark it more distinctly, we may observe, that it prepares us for conflicts, sustains us in them, and brings us victorious through them.

Hope prepares us for conflicts. A man armed with a helmet, feels himself ready to battle: he fears not to meet his adversary, because he has a defence, which, he trusts, will prove sufficient for his preservation. Thus a man that has a hope of salvation, enters into the combat with holy confidence. He is not intimidated by the frowns of an ungodly world, because he “knows in whom he has believed, and that God is able to keep that which he has committed to him.” He says with David, “Though a host should encamp against roe, my heart shall not fear; though war should rise against me, in him will I be confidentn.” This subject cannot be more strongly illustrated than in Caleb and the whole nation of the Israelites. The nation were terrified at the report of the spies, and, instead of proceeding to fight against the Canaanites, proposed to appoint a captain, and go back again into Egypt; but Caleb, whose hope was lively, stood unmoved, and strove to animate his countrymen with an assurance of easy victory. And thus, while the hearts of others are failing them for fear, and they “turn back unto perdition,” rather than contend with their adversaries, the true Christian, “encourages himself in his Godp,” and makes up his mind to die or conquer.

Further, a true hope will sustain us in conflicts. Many who have shewn intrepidity at first, have yet fainted when their trials were severe and of long continuance. But he who has a hope full of immortality, will never yield, however painful the conflict may be, and however heavy the pressure. “The patriarchs continued to sojourn in the land of promise as mere pilgrims, notwithstanding they had frequent opportunity to return” to their own country and kindred: but they accounted the trial as nothing, because “they looked for a better country, that is, an heavenly;” and expected in due time to arrive at “a city that hath foundations, whose builder and maker is God.” Many women also who were tortured by the most ingenious cruelty even unto death, yet declined accepting deliverance upon dishonourable terms, that they might be accounted worthy to obtain a better resurrection. St. Paul too, that bright pattern of all virtues, assigns this as the reason why he did not faint under his unparalleled afflictions: “his outward man decayed; but his inward man was renewed day by day:” and his afflictions appeared to him light and momentary, because he looked from the vanities of time and sense to the invisible realities of eternity.

Thus shall our trials rather confirm, than weaken, our hope, provided it be scriptural and genuine: “our tribulation shall work patience; our patience, experience; and our experience, hope.”

Once more: true faith will bring us victorious through our conflicts. The Lord Jesus Christ himself in this respect fully verified the prophecies respecting him; and set us an example, which it is our privilege to follow. The Prophet Isaiah represents Jesus as speaking in these triumphant strains: “The Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed. He is near that justifieth me; who shall contend with me? let us stand together; who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall cat them up.” Thus will hope enable us also to anticipate the victory, while yet we are fighting on the field of battle: through it, we may defy all the powers of earth or hell ever to “separate us from the love of God that is in Christ Jesus,” Yea, such “an anchor shall it be to our souls,” that we shall be steadfasty in the midst of this tempestuous world, and be enabled to outride the storm, which causes many to “make shipwreck of their faith,” and ultimately sinks them to everlasting perditiona.

Let me then entreat you, first, to get this helmet. Be not satisfied with a delusive hope that will fail you in the day of necessity; but bring it to the trial: see whether it be able to endure the assaults of your adversary: compare it with the description which God himself gives of that which is true and saving. Look well to it that it be not self-righteous, presumptuous, or hypocritical. Be well assured that it is of heavenly temper: and let daily experience shew, that it enables you to “lift up your head above all your enemies,” whether outward or inward, terrestrial or infernal. Think with yourselves, how awful it would be to find, either in the hour of death or in the day of judgment, that you had deceived yourselves with some phantom of your own imagination, and formed expectations of happiness that cannot be realized. O do not expose yourselves to such a dreadful disappointment. Remember the fate of the foolish virgins: they hoped that their lamp of profession would suffice, though they were destitute of the oil whereby alone they could make their light to shine. Through this they perished, as thousands of others have done, by resting in their religious privileges, or their outward conformity to the Divine will, when they had not the inward principle of renewing, sanctifying grace. But let it not be so with you. “Judge yourselves, that you may not be judged of the Lordd.” And beg of God to give you that “hope that shall never make yon ashamed.”

Next, we would urge you to keep on this helmet in all your conflicts. Constant will be Satan’s endeavours to deprive you of it; and great his triumph if he succeed. Above all things, be careful that you “cast not away your confidence, but hold fast the rejoicing of your hope firm unto the end.” If at any time you begin to be distracted with doubts and fears, instantly check yourselves as David did; “Why art thou cast down, O my soul, and why art thou disquieted within me? hope thou in God.”

Though you are to “work out your own salvation with fear and trembling,” you must “not run as uncertainly, or fight as one that beateth the airi:” you must remember who is engaged for your support; and that “he is faithful who hath promised.” It is true, “you have need of patience, that after you have done the will of God you may receive the promisel:” but “if you hope for that you see not, such a hope implies, that you will with patience wait for it.” St. James proposes to you the examples of the husbandman: “Behold,” says he, “the husbandman waiteth for the precious fruit of the earth, and hath long patience for it until he receive the early and latter rain. Be ye also patient: stablish your hearts; for the coming of the Lord draweth nigh;” and then shall your confidence be richly rewardedo. “Gird up then the loins of your mind; be sober, and hope to the end for the grace that shall be brought unto you at the revelation of Jesus Christ.” This is the way, the sure way, to conquer. “Be steadfast, immovable, always abounding in the work of the Lord; knowing assuredly, that your labour shall not be in vain in the Lordq.”

Lastly, let that which is your defence, be also your ornament. There is not a more ornamental part of the soldier’s armour, than the helmet. Nor is there any thing that more adorns the Christian, than a lively, steadfast, and consistent hope. In the exercise of hope, he stands, as it were, on the top of Pisgah, and surveys the land of promise, the land that floweth with milk and honey. He longs to leave this dreary wilderness, and to “enter into the joy of his Lord.” Knowing that “when his earthly tabernacle shall be dissolved, he has a house not made with hands, eternal in the heavens, he groans, earnestly desiring that mortality may be swallowed up of life.” If he had crowns and kingdoms in his possession, still he would account it “far better to depart and to be with Christt.” He is “looking for, and hasting to, the coming of the day of Christ;” and thus has “his conversation in heaven,” while yet he remains a sojourner upon earthx. View the Christian in this frame, and confess, that the sun shining in his meridian strength, glorious as it is, “has no glory, by reason of the Christian’s glory that excelleth.” This, this, Christians, is the state in which you ought to live. Were you more habitually in this frame, your years of warfare would seem as nothing, for the greatness of the prize for which you contend. You can scarcely conceive what an energy such a frame would give to your souls. You would soon come to Jesus with joy and wonder, like his Disciples of old, saying, “Lord, even the devils are subject unto us through thy name:” and he in return would increase your confidence by saying, “I beheld Satan as lightning fall from heaven. Behold I give unto you power to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you.” Do but consider, how weak will Satan’s temptations be, when you thus abound in hope! how little will any thing be able to move you, when you are thus, by joyful anticipation, “sitting already with Christ in heavenly places!” Beloved brethren, this is your perfection: “you will come behind in no gift, when you are thus waiting for the coming of the Lord Jesusb.” Whatever you have to do, you will do it heartily, as unto the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance.” May God enable you thus to live, till faith shall be lost in sight, and hope be consummated in enjoyment!

MMCXXXIII

THE CHRISTIAN’S SWORD

             Eph. 6:17.

Take..…the sword of the Spirit, which is the word of God.

THE Christian’s warfare is principally of the defensive kind; yet not so entirely, but that he must follow up the advantages which he has at any time gained, and seek the utter destruction of those enemies which infest his soul: after sustaining their assaults, he must himself become the assailant; having resisted the world and sin, he must proceed to overcome, condemnb, and crucify them; and having withstood Satan, he must go on to “bruise him under his feetd.” That he may be enabled to carry this into effect, God has provided for him an offensive weapon, which, if skilfully used, shall accomplish the ruin of all his enemies. To the consideration of this we are led by the text; in elucidating which we shall notice,

  I.      The description given of the Christian’s sword—

  II.      Its usefulness to him in all his combats—

  I.      Let us notice the description given of the Christian’s sword—

What the sword is to a warrior, that the Scriptures are to a child of God; they enable him to inflict a deadly wound on his adversaries, and to subdue them before him.

Now the appellation here given to the Scriptures is deserving of particular attention. They are called, “the word of God,” and “the sword of the Spirit.”

They are called with great propriety, “the word of God;” first, because they were inspired by him. They were indeed written by men; but men were only the agents and instruments that God made use of: they wrote only what God by his Spirit dictated to them: so that, in reality, the whole Scripture was as much written by the finger of God, as the laws were, which he inscribed on two tables of stone, and delivered to his servant Moses. And to this the Scriptures themselves bear witness; for in them it is said, “All Scripture is given by inspiration of God;” and again, “Holy men of God spake as they were moved by the Holy Ghostf.”

But they are called the word of God, not merely as being inspired by him, but also as being a revelation of his mind and will to man. In them his eternal counsels are opened to the world. In them he has declared in what way he will be reconciled to his offending creatures. In them he has displayed all the riches of his grace; and exhibited all his perfections as united and glorified in the person of Christ. In short, whatever could lead to the establishment of truth, or the refutation of error, to the correction of sin, or the promotion of righteousness, all is contained in that inspired volume, in which there is nothing superfluous, nothing defective: which therefore may be wholly, and exclusively, called, “the word of God.”

But there is yet another, and a very important, ground of this appellation, namely, that the Scriptures are the voice of God to every individual of mankind. It is thought by some, that the Scriptures are a mere record of transactions that passed many hundred years ago; and that, however true and authentic they may be, they are no otherwise interesting to us, than as matters of curiosity and pleasing instruction. Even the epistles are supposed to relate only to the particular Churches to which they were written: and thus the use of the Scriptures with respect to ourselves is wholly superseded. But we are abundantly guarded against this fatal error by the application which the inspired writers themselves make of numerous passages, which at first sight appear to be as remote from us as any in the Bible. Let us select a few, that will place this matter in its true light. First, take an historical fact. A contention arose in Abraham’s family. His child by Hagar mocked and insulted the child which he had by Sarah. Sarah took part with her son; and desired that Hagar, with her son Ishmael, should be cast out, and no longer be suffered to dwell in Abraham’s house. Now what could the children’s quarrels, and the mother’s revenge, have to do with us? The Apostle tells us, that the casting out of the bond-woman and her son was intended to shew, that they who were yet in bondage to the law, should not have any part in the inheritance of those who were made free by the Gospel. Next, take an occasional declaration. Abraham had exercised faith in God; and God declared, that his faith should be counted to him for righteousness. In what respect, it may be asked, can this apply to us? We answer with St. Paul, that this declaration was recorded, not for Abraham’s sake alone, but for ours; to inform us, that the way of justification before God was, not by works, but by faith only. Next, take a personal promise. God, who had commisioned Joshua to destroy the Canaanites, told him that he would not leave him, nor forsake him in this arduous attempt. Would any one conceive, that that promise had any respect to us? Yet it had; and, in dependence upon it, every believer may boldly say, “The Lord is my helper; I will not fear what man can do unto me.” Lastly, take as insignificant an ordinance as any that is to be found in all the Mosaic ritual; “Thou shalt not muzzle the ox that treadeth out the corn.” Now the utmost that this might be supposed to teach us, is, mercy to our beasts. But it had a further reference: God’s concern was, not for oxen, but for us; and this ordinance was intended to declare, that all who serve at the altar, should live of the altar.

Let this suffice to illustrate the point in hand. You see from an historical fact, an occasional declaration, a personal promise, and an insignificant ordinance, that whatever the Scripture speaks, it speaks to us. There is not a precept which is not as binding upon us as on those to whom it was delivered: there is not a threatening, at which we have not cause to tremble; nor a promise, on which we are not warranted to rely, if only we believe in Jesus Christ.

We come now to notice that other appellation given to the Scriptures, “the sword of the Spirit.” In a variety of views this description of them is just and appropriate.

It is by the Scriptures that the Holy Spirit speaks to men. He did indeed in the early ages of the world enlighten men by dreams and visions; but since the publication of the written word, and especially since the completion of the sacred canon, he has called men to the law and to the testimony; “they have Moses and the prophets,” says our Lord, “let them hear themn:” and again, “Search the Scriptures; for in them ye have eternal life.” We do not say indeed, that the Holy Spirit never uses any other means of quickening or comforting the souls of men: but the Scriptures are the means by which he usually worksp; nor does he ever work at all, but in a perfect conformity to them.

The Scriptures are further called the sword of the Spirit, because they derive all their power from, the Spirit. In themselves, they are like a sword sheathed, and lying upon the ground: they are a dead letter: they convey no spiritual light: they impart no spiritual energy: they carry with them neither conviction, nor consolation: whether read or preached, they are equally without effect. Paul was conversant with the Scriptures before his conversion; but could not see in them that Jesus was the Christ; nor could he learn from them the temper and disposition of a child of God. The ministry of Christ was attended with but small success: nor did the number of those who were converted by the Apostles, bear any proportion to that of those who rejected their message: and, in the instances wherein they did succeed, the success was “not owing to Paul who planted, or to Apollos who watered, but to God who gave the increase.” The word then only came with any beneficial influence, when it came, not in word only, “but in the Holy Ghostr,” and “in demonstration of the Spirit’s power:” and Lydia would have remained as unconcerned as others, if “the Lord had not opened her heart to attend to the things that were spokent.”

But there is yet another reason why the Scriptures are called the sword of the Spirit; namely, that by them he has wrought the most stupendous miracles in the conversion of men. They are indeed, “the rod of his strength;” and have effected far greater miracles than ever the rod of Moses did. By them he has changed the hearts of men instantaneously, thoroughly, abidingly. By them, in the space of one hour, he transformed three thousand murderers into the very image of their God. In his hands, “the word was quick and powerful, and sharper than any two-edged sword: it pierced even to the dividing of the joints and marrow: it laid open the inmost thoughts of men:” and “through God it is still mighty to destroy the strong-holds” of sin and Satan: and when “it shall have free course and be glorified in the worlda,” when he shall “gird it on his thigh, and ride on prosperously” in his career, it shall be “very sharp in the heart of the king’s enemies,” and all nations shall be subdued unto the obedience of faithc.

This is the weapon with which the Christian is armed; and with which he shall conquer. To the eye of sense, indeed, he goes forth only like David, with his sling and a stone against Goliath: but, like him, “he shall be strong, and do exploitse.” With this he is “thoroughly furnished unto all good works;” “nor shall any of his enemies be able to stand before himg.”

To illustrate the virtues of this sword, we shall proceed to shew,

  II.      Its usefulness to him in all his combats—

It is needless to make any remarks on the utility of a sword in general, since every one must of necessity be well acquainted with it. But the particular manner in which the Scriptures answer the end of a sword to the Christian, is not so obvious. We may well therefore examine this point with care and accuracy, in order that we ourselves may be enabled to “handle the weapon”provided for us, and use it with dexterity and success.

The Christian’s enemies are the world, the flesh, and the devil. And the Scripture enables him to defeat them: first, by its clear directions. Does the flesh plead for any unhallowed indulgence? the Scripture says, “Abhor that which is evil; cleave to that which is good.” Does the world solicit his embrace? the Scripture says again, “Love not the world, neither the things that are in the worldi.” Does Satan exert his wiles in order to deceive? the Scripture says, “Him resist.” And it is worthy of remark, that it was by means of the directions of Scripture that our Saviour himself vanquished his wicked adversary. Did Satan recommend him to turn stones into bread for his support? he answered, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” Did Satan then urge him to cast himself down from a pinnacle of the temple with an assurance of miraculous preservation? he replied again, “It is written, Thou shalt not tempt the Lord thy God.” Did Satan once more assault him with solicitations to fall down and worship him? he smote the fiend yet a third time with the same irresistible weapon: “It is written, Thou shalt worship the Lord thy God, and him only shalt thou serven.” Thus Jesus conquered: and thus his people in all ages have subdued their enemies. David tells us whence his success arose: “I have hid thy word within me, that I might not sin against thee:” and, “By the word of thy lips, I have kept me from the paths of the destroyerp.” To us also be recommends an adoption of the same plan; “Wherewith shall a young man cleanse his way? even by taking heed thereto according to thy word.”

The Scripture aids us, in the next place, by its powerful motives. As for all the motives that reason can suggest, the experience of all ages has proved them weak and inefficient. But the Scripture sets before us the happiness of heaven and the misery of hell: and thus with irresistible efficacy addresses itself to our hopes and fears. “He that overcometh shall inherit all things,” saith the Lord; “but if any man draw back, my soul shall have no pleasure in him: he draws back unto perditions.” When an enemy would allure us by the prospect of pleasure, or alarm us by the apprehension of suffering, with what indignation shall we spurn him from us, if we advert for one moment to the concerns of eternity! Shall I forego the blessedness of heaven for a momentary gratification? Shall I consign myself over to all the torments of hell rather than endure some momentary evil? What if the acquisition be ever so precious; or the loss be ever so severe? had I not better pluck out a right eye, or cut off a right hand, than be cast into hell-fire for retaining them? “Depart then from me, all ye wicked; I will keep the commandments of my Godu.”

There is yet another motive that operates more strongly on an ingenuous soul than either the hope of heaven, or the fear of hell: I mean, a concern for the Divine glory. ‘Has God committed to me such a sacred trust? Is the honour of God himself dependent upon my conduct? Will my fall occasion “his name to be blasphemed;” and my stability be the means of exalting his glory? How then shall I give way to the tempter? how shall I so violate my obligations to God, and bring dishonour upon him, whom I ought to love and serve with my whole heart?’ Many of God’s saints have found this a counterpoise to the strongest temptations: and it is obvious that these considerations united together, are well calculated to defeat our enemies, and to secure us a decisive victory over all.

The Scripture gives us a further advantage over our enemies by means of its rich encouragements. Not to mention the eternal rewards that have been just adverted to, the Scripture promises that God will be with us in every conflict, and beat down our adversaries before our face. “Fear not,” says he, “for I am with thee; be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee by the right hand of my righteousness.” “Fear not, thou worm Jacob, for thou shalt thresh the mountainsz.” Now what can withstand a man that is armed with such promises as these? What can oppose any effectual obstacle in his way? Are his enemies numerous? He says, “They are more that are with me, than they that are against me.” Does he feel himself weak? he says, “God will perfect his own strength in my weaknessb.” Under these circumstances he is like to Gideon, when going against the confederate hosts of Midian and Amalek. God had promised him the victory even without the intervention of a human arm: this promise he had confirmed by repeated signs, and even by an attestation from the enemy themselves. In dependence on God, he surrounded their camp with his little band of three hundred men; and, with no other weapons than a pitcher, a lamp, and a trumpet, gained the most signal victory. So the Christian, “encouraging himself in his God,” and depending on his promised aid, goes forth with power and effect. The very end for which such “great and precious promises were given him was, that by them he might be a partaker of the divine nature;” and he does improve them to this end; and finds that by means of them he is enabled to “cleanse himself from all filthiness both of flesh and spirit, and to perfect holiness in the fear of Gode.”

The last advantage which we shall mention as derived from the Scripture, is that which it affords us by means of its instructive examples. How can any one relax his determination to destroy sin, when he contemplates the destruction which sin has brought on those who yielded to its baneful influence? When he reflects on the doom of the apostate angels, or on the deluge that overwhelmed the world, or on the fire and brimstone that consumed the cities of the plain, can he trifle with that which has so greatly provoked the Majesty of heaven? If it be to despondency that he is urged by Satan, will he not repel the tempter instantly, as soon as he recollects the character of thousands who have found acceptance with God? Can he despair, that considers for one moment the case of David, of Manasseh, of the dying thief? Can he despair, who sees the persecuting Saul arrested in his career; or who reads the catalogue of crimes of which the Corinthian converts had been guilty? It may be that he is induced to think there is something peculiar in his case, which justifies in an extra-ordinary degree his desponding fears. But when he hears, that “no temptation can take him but that which is common to man,” and then surveys that cloud of witnesses who were once conflicting like himself, but are now in heaven attesting the power and faithfulness of a redeeming Godk, he cannot but say, “Get thee behind me, Satan:” “thou wast a liar, and a murderer, from the beginningm:” and shall I credit thy lies to the disparagement of my God?

In this way it was that the saints of old triumphed: “Awake, awake, put on strength, O arm of the Lord; awake as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep, that hath made the depths of the sea a way for the ransomed to pass over? (Now mark the inference)—Therefore the redeemed of the Lord (and we amongst them) shall return, and come with singing unto Zion, and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away.” A completer triumph than this cannot possibly be conceived. Yet thus will the Scripture enable us to triumph, if we duly mark the examples which it sets before us.

  In concluding this subject, we would impress upon your mind two important REFLECTIONS.

First, How thankful should we be for the Holy Scriptures! One of the greatest advantages that the Jews possessed above the Gentile world, was, that to them had been committed the oracles of God. This advantage we enjoy in a still higher degree; inasmuch as we have the light of the New Testament in addition to that of the Old. To judge properly respecting this, we should put ourselves in the situation of unenlightened heathens. They are all “led captive by the devil at his will:” and no wonder, since they see no means of escape from his assaults, or of resistance to his power. But we, if it be not utterly our own fault, are asserting our liberty, and victoriously contending with him. Even those who are far from having attained their full growth, if only they are skilled in exercising this potent weapon, “have overcome the wicked one.” Let then the Scriptures be precious to us, “sweeter than honey, and the honey-comb,” and “dearer than our necessary foodr.” Let “our meditation be in them day and night:” let them be “a lamp to our feet and a light to our pathst.” Let them on all occasions be “our delight and our counsellors.” Then may we be assured that they shall be “the power of God to our salvationx:” for God’s promise to Joshua is, in fact, addressed to every one of us; “This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do all that is written therein; for then thou shalt make thy way prosperous, and then thou shalt have good success.”

Next it may be observed, How earnestly should we seek the influences of the Holy Ghost! Many, instead of handling the sword for the subjugating of their enemies, are really using it in their defence: they draw from the Scriptures only what shall appear to countenance their lusts and errors; and thus “wrest them,” as the Apostle says, “to their own destruction.” And if “the Spirit of wisdom and revelation be not given to usa,” to guide us into all truth, we shall derive no greater benefit from the sacred volume than they. We may perhaps adopt the sentiments contained in it; but we shall never experience its power to transform the soul, till “the Spirit of God write it on the fleshly tables of our hearts.” It is “the Lord alone that giveth wisdom; and therefore, while we search the Scriptures as for hid treasures, we must also lift up our voice to him in prayer for knowledge and understanding.” Let us look then to the Saviour, “out of whose mouth goeth a two-edged sworde,” even to him who is “the Captain of the Lord’s host;” and beg, that he would both use that sword to slay the enmity of our heartsg, and enable us also to wield the same for the destruction of our enemies. Let us pray that “the arms of our hands may be made strong by the hands of the mighty God of Jacob.” And let us go forth, like David, “not with carnal weapons, as a sword, and a spear, and a shield, but in the name of the Lord God of hostsi.” Then shall we “smite our enemies till the sword even cleave to our hands;” and we shall experience, in its fullest extent, the import of that significant question, “Do not my words do good to him that walketh uprightlyl?”

MMCXXXIV

THE IMPORTANCE OF PRAYER

  Eph. 6:18.

Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints.

IT is graciously ordained of God that none of his creatures should be independent of him: however richly they may be furnished with either gifts or graces, they are under the necessity of receiving continual supplies from him, and of acknowledging him, from day to day, as the one source of all their benefits. Hence, in addition to the armour with which the Christian is arrayed from head to foot, it is necessary that he wait upon God in prayer, agreeably to the direction given him in the text.

To enter into the full meaning of the Apostle’s words, as connected with the foregoing context, it will be proper to shew,

  I.      The aspect which prayer in general bears on the Christian warfare—

  II.      The particular kind of prayer that will ensure to us the victory—

  I.      In considering the aspect which prayer in general bears on the Christian warfare, it should be noticed, that prayer is the medium of communication between God and man: it is that whereby man ascends to God, and makes known to him his wants, and gains from him whatever he stands in need of.

It is by prayer that we must obtain the armour provided for us. No one part of the divine panoply can be formed by an arm of flesh: from the first infusion of faith and hope into the soul, to the perfect transformation of the soul into the Divine image in righteousness and true holiness, all is of God. He is the only “giver of every good and perfect gift:” and all his children in all ages have acknowledged their obligations to him in this view. The evangelical prophet confesses, “Thou hast wrought all our works in us;” and to the same effect the great Apostle of the Gentiles speaks; “He that hath wrought us to the self-same thing is Godc.” But how must this armour be obtained from God? Hear his own direction: “Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you.” Desirous as he is to impart to us all spiritual blessings, “he yet will be inquired of by us,” that he may bestow them on us as the reward of importunityf. Not that he needs to be informed of our wants, for “he knoweth what things we have need of before we ask;” nor needs he to be prevailed upon by the urgency of our requests; for he is far more ready to give than we are to ask, and he stirs us up to ask, because he had before determined to giveh: but there is a propriety in this divine appointment: it necessitates us not only to feel our wants, but to confess our inability to relieve ourselves: it compels us to acknowledge God as the one source of blessedness to man, and to adore him for every thing we receive at his hands. It cuts off from us all possible occasion of glorying; and obliges us, when most completely armed, to say, “By the grace of God I am what I am.”

Again; It is by prayer that We must learn how to use this armour aright. Men are disciplined to the use of arms: it is not deemed sufficient to clothe them with armour; they must also be taught how to guard themselves against the assaults of their adversary, and at the same time to inflict on him a deadly wound. Such instruction must the Christian receive from God. If he “lean to his own understanding,” he will as surely be foiled, as if he trust in his own strength, or go unarmed to the field of battle. Many are the devices of the wicked one, of which the uninstructed Christian cannot be aware. He alone, “to whom all things are naked and open,” knows his plots, or can put us sufficiently on our guard against them. He alone can tell us when, and where, and how to strike. With him alone is that “wisdom that is profitable to directl.” But if we call upon him, “he will guide us by his counsel:” he will “give us a spirit of wisdom and understanding, a spirit of counsel and of might, a spirit of knowledge and of the fear of the Lord, and will make us quick of understanding in the fear of the Lord.” He will inform us of the designs of our enemyo, and shew us how to counteract them. And though in ourselves we be “unskilful in the word of righteousness,” yet will he “give us the tongue of the learned,” and the arm of the mightys: he will fight in us, as well as for us;” and will give us reason to adopt the grateful acknowledgments of that renowned warrior, “Blessed be the Lord, my strength, who teacheth my hands to war, and my fingers to fight.” Still, however, must this be sought of him in prayer. His promise is suspended on this condition, that we pray to him for the performance of it: on our fulfilling this duty, he will interpose; “he will be very gracious unto us at the voice of our cry; when he shall hear it, he will answer us:” and then it is that “our ears shall hear a voice behind us, saying, This is the way, walk ye in it.” We must first “acknowledge him, and then he will direct our pathsy.”

Once more—It is by prayer that we must bring down the Divine blessing on our endeavours. Many noble purposes are formed in the minds of unregenerate men, which yet are “as the grass that groweth on the house-tops, wherewith the mower filleth not his arms, neither he that bindeth up the sheaves, his bosom.” Nor is it any wonder that those efforts should be blasted, which are undertaken without a reference to God, and which, if they succeeded, would confirm men in a conceit of their own sufficiency. God is a jealous God: and “his glory will he not give to another.” Hence he is interested, as it were, in disconcerting the plans of those who disregard him, and in prospering the concerns of those who humbly implore his aid. Agreeably to this, we find in the sacred records that the most powerful armaments, and best concerted projects, have been defeated, when God was not acknowledged; and that the weaker have triumphed gloriously, when they sought the Divine favour and protectiona. In one instance more particularly we see the prayer of faith blended with human exertions: and it was made manifest, for the instruction of that and all future generations, that, whatever means God himself might use, prayer was the most powerful of all weapons. When the hands of Moses hanged down through weariness, Amalek prevailed over Israel; but when he held up his hands, Israel prevailed over Amalek; so that, in fact, it was the prayer of Moses, rather than the sword of Joshua, that gained the victory. It is in this way also that we must vanquish our spiritual enemies. We must fight against them indeed, and seek their utter destruction; but our reliance must be altogether upon God, whose blessing we must obtain in a way of prayer. In vain shall we attempt to combat Satan in any other way. He laughs at an arm of flesh; and yields to Omnipotence alone. To him may be justly applied that lofty description of Leviathan; “Canst thou fill his skin with barbed irons, or his head with fish-spears? Behold, the hope of him is vain: shall not one be cast down even at the sight of him? His scales are his pride, shut up together as with a close seal. His heart is as firm as a stone, yea, as hard as a piece of the nether mill-stone. The sword of him that layeth at him cannot hold, the spear, the dart, nor the harbergeon. He esteemeth iron as straw, and brass as rotten wood. Darts are counted by him as stubble; he laugheth at the shaking of the spear. He is king over all the children of pride.” But prayer he cannot withstand; the man who fights upon his knees is sure to vanquish him: and the weakest Christian in the universe, if he has but a heart to pray, may say with David, “I will call upon the Lord who is worthy to be praised, and so shall I be saved from mine enemies.”

To prevent mistakes, however, it will be proper to shew,

  II.      What kind of prayer that is that will secure to us the victory—

Much that is called prayer is utterly unworthy of that sacred name. That which alone will prevail to the extent of our necessities, must be comprehensive, spiritual, persevering.

It must, in the first place, be comprehensive. In the text, mention is made of supplication, and of intercession: both of which are necessary in their season. Of SUPPLICATIONS, there are some stated, such as those which we offer regularly in the Church, the family, and the closet; others are occasional; and are presented to God at those intervals, when any particular occurrence, whether prosperous or adverse, renders it necessary to obtain some special interposition of the Deity. INTERCESSIONS are those prayers which we offer for others; and which are intented to bring down blessings either on the world at large (for God commands “intercession to be made for all men, and more especially for kings, and all that are in authority”) or on the saints in particular, with whom we have a common interest; and amongst whom, as amongst soldiers in the same army, there should exist a solicitude to promote to the uttermost each other’s safety and welfare.

Now it is by a regular application to God, in all these ways, that we are to procure from heaven those seasonable supplies which we stand in need of. Respecting the customary devotions of the closet, both in the morning and the evening, corresponding to the sacrifices that were daily offered to God under the Mosaic law, there can be no doubt. A man who neglects them has no pretension to the Christian name. Instead of being in a state of friendship with God, he must rather be numbered amongst his enemies; for the very description given of his enemies is, that they call not upon God; whereas the character of his friends is, that “they are a people near unto himh.” Nor is it less necessary that we should worship God in our families: for, as we have family wants, and family mercies, it is proper that we should “offer the sacrifices of prayer and praise” in conceit with our families. Abraham is commended for his attention to the religious concerns of his family: and Joshua’s noble resolution to maintain, both in his own soul and in his family, the worship of the true Godk, clearly shews, how important this part of a Christian’s duty was considered among the saints of old. Nor can any expect the blessing of God upon their families, who will not unite with them in acknowledging the mercies they have already received. As for the public worship of God, none who have any regard for God’s honour in the world can possibly neglect it.

The importance of occasional prayer may perhaps be not so clearly seen. But are there not frequent occasions when we need in a more especial manner the assistance of God? If any thing have occurred that is gratifying to flesh and blood, do we not need to call upon God for grace, that we may not, Jeshurun like, “wax fat, and kick” against our heavenly Benefactor? If, on the contrary, we are suddenly involved in any afflictive circumstances, do we not need to implore help from God, in order that we may bear with patience his paternal chastisements, and that the trial may be sanctified to our eternal good? Sometimes indeed the seasons occur so instantaneously, that we have no time or opportunity for a long address to God: but then we might lift up our hearts in an ejaculatory petition; and in one short moment obtain from God the succour we require. Look at the saints of old, and see how they prospered by a sudden elevation of their souls to God: David, by one short prayer, “Lord, turn the counsels of Ahithophel into foolishness,” defeated the crafty advice he gave to Absalom: and caused him, through chagrin, to put a period to his own existence. Jehoshaphat, by a single cry, turned hack his pursuers, who, if God had not instantly interposed on his behalf, would have overtaken and destroyed him. Nehemiah, by a silent lifting up of his soul to God, obtained success to the petition which he was about to offer to his royal mastern. Thus we should blunt the edge of many temptations, and defeat innumerable machinations of Satan, if we habituated ourselves on all occasions to make known our requests to God. Nor would prayer be less successful, if offered for others. Who can behold Moses repeatedly arresting the hand of justice, and averting the wrath of God from the whole Jewish nation; or contemplate Peter’s deliverance from prison on the night preceding his intended execution, effected as it was in a way that appeared incredible even to the very people who had been praying for it, and not confess the efficacy of intercession, whether of people for their minister, or of ministers for their people? Indeed we need no other instance than that of Abraham’s intercession for Sodom and Gomorrhaq, to convince us, that it is our most glorious privilege to “pray one for another;” and that in neglecting this duty, we “sin against Gods,” and against our brethren, and against our own souls.

Such then must be our prayers, if we would be “good soldiers of Jesus Christ,” or exert ourselves with effect against our great adversary.

In the next place, our prayer must be spiritual. Were our devotions multiplied in ever so great a degree, they would be of no avail, unless they came from the heart, and were offered up “through the power of the Holy Ghost.” God has warned us, that “they who draw nigh to him with their lips while their hearts are far from him, worship him in vain.” Indeed how can we imagine that God should regard a mere repetition of words, when we ourselves should reject with indignation a petition offered to ourselves in a similar manner? Our “supplications must be in the Spirit,” or, as St. Jude expresses it, “in the Holy Ghost.” The Holy Ghost must teach us what to pray for, and must assist our infirmities in praying for ity, quickening our desires after God, emboldening us to draw nigh to him with filial confidence, and enabling us to expect at his hands an answer of peace. As there is but one Mediator through whom we can have access to God, so there is only one Spirit by whom we can approach him. But we need not on this account be discouraged: for the Spirit is promised to us for these endsa; and in whomsoever he is “a Spirit of grace, he will be also a Spirit of supplication.”

Lastly, our prayer must also be persevering: we must pray “always, watching thereunto with all perseverance.” It is by no means sufficient that we pray to God, as too many do, just under the pressure of some heavy affliction, or be fervent for a time, and then relapse again into our former coldness and formalityd. We must be “instant in prayer,” “stirring up our souls to lay hold on Godf,” and “wresthng with him,” like Jacob, till we obtain his blessing. There is a holy importunity which we are to use, like that of the Canaanitish womanh, or that of the two blind men, who became more urgent in proportion as others strove to repress their ardour. And because Satan will do all in his power to divert us from this course, we must watch against his devices with all possible care, and persevere in it without faintingk, even to the end. If we notice our frames at the returning seasons of prayer, we shall perceive that there is often a most unaccountable backwardness to this duty. Any concern, however trifling, will appear a sufficient reason for delaying it, till, from weariness of body or indisposition of mind, we are induced to omit it altogether, or perhaps we fall asleep in the midst of it. We sometimes think in the evening, that we shall be fitter for it in the morning; and then in the morning we expect a more convenient season at noon-day; and at noon-day we look forward with a hope of performing our duty to more advantage in the evening; and thus we deceive ourselves with delays, and rob our souls of the benefits which God would bestow upon them. But who ever found himself the more ready for prayer on account of his having neglected it the preceding day? Do not such neglects “grieve the Holy Spirit,” and increase, rather than diminish, our indisposition for prayer? Most assuredly they do: and therefore we should “watch” against all excuses, all neglects, all formality; and “persevere” in a steady, uniform, and conscientious performance of this duty. It is not necessary indeed that we should at all times occupy the same space of time in our devotions; for “we shall not be heard for our much speaking;” but we should endeavour at all times to maintain a spirituality of mind in this duty, and improve in a more particular manner those seasons, when God stretches out to us, as it were, his golden sceptre, and admits us to a more than ordinary “fellowship with himself and with his Son Jesus Christ.”

  We shall conclude this interesting subject with an ADDRESS,

  1.      To those who neglect prayer—

What easier terms could God have prescribed, than those on which he has suspended the communication of his blessings? or what could you yourselves have dictated to him more favourable than that condition, “Ask, and you shall have?” Do but consider, what will be your reflections as soon as ever you enter into the invisible world! When you see the door of mercy for ever shut, and begin to feel the judgments which you would not deprecate, how will you lament, and even curse, your folly in neglecting prayer! When you call to mind, that heaven with all its glory was open to you, and you had nothing to do but to ask for it at the hands of God, you would not give yourselves the trouble to call upon him! what can you expect, but that the threatening, already recorded for your instruction, shall be executed upon you; “Because I called, and ye refused, I stretched out my hand, and ye regarded me not; but ye set at nought all my counsel, and would none of my reproof; I also will laugh at your calamity, and mock when your fear cometh: when your fear cometh as a desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall ye call upon me, but I will not answer; ye shall seek me early, but ye shall not find me; for that ye hated knowledge, and did not choose the fear of the Lord: therefore shall ye eat of the fruit of your own way, and be filled with your own devices.” O let not this awful period arrive! “Arise, ye sleepers, and call upon your Godp.” Is not heaven worth asking for? Is it not worth your while to escape the miseries of hell? What if diligence and self-denial be necessary; will not the prize repay the labours of the contest? Perhaps you are saying in your hearts, that you will begin to pray at some future, and more convenient, season: but dream not of a more convenient season, lest that season never arrive. Procrastination is the ruin of thousands, and of millions. It is Satan’s grand device for keeping you from God. Should he tempt you to say, “I will never pray at all,” he knows you would revolt at the idea; and therefore he prompts you only to defer it in hopes of finding your mind better disposed to the employment on some future day. But let him not deceive you. Delay not a single hour. Yea, at this very moment lift up that ejaculatory petition, “Lord, teach us to pray:” and embrace the first moment to begin that work, which if prosecuted with fervour and perseverance, shall issue in present peace, and everlasting triumphs.

  2.      To those who are daily waiting upon their God, we would also address a few words—

That you find much cause for humiliation in your secret walk with God, is highly probable: for though nothing would be easier than prayer, if you were altogether spiritual, the remaining carnality of your hearts renders it inexpressibly difficult. Nor can we doubt but that Satan labours to the uttermost to increase your discouragements, both by distracting your minds in prayer, and by insinuating, that your labour will be in vain. And too often are you inclined perhaps to credit his suggestions, and to say, like the unbelieving Jews, “What profit should we have, if we pray unto him?” he will not hear: “he has shut up his loving-kindness in displeasure.” But rest assured that he will not suffer you to seek his face in vain. His answers may be delayed; but they shall come in the best time. You have only to wait; and the vision, though it may tarry for a season, will not ultimately disappoint you. Sooner or later, “God will assuredly avenge his own electu.” There is no situation so desperate but prayer will relieve us from it: no object is so far beyond the reach of human influence, but prayer will attain ify. The efficacy of prayer is as unlimited as Omnipotence itself, because it will bring Omnipotence to our aid.

But some are ready to say, “I have prayed, and earnestly too; and yet have obtained no answer to my prayer.” It may be so; because you have “asked amiss;” or because the time for answering it is not yet arrived. But it often happens, that persons think their prayers are cast out, when they have indeed received an answer to them, yea, the best answer that could have been given to them. Perhaps, like Paul, they have prayed against a thorn in their flesh; and, instead of having it removed, have received strength to bear it, and grace to improve it to their spiritual good. But is this no answer to their prayer? Is it not the best that could possibly be vouchsafed? A trial may be removed in wrathc; but it cannot be sanctified from any other principle than love. The removal of it may produce present ease; but its sanctified operations will ensure and enhance our everlasting felicitye.

Let us then “tarry the Lord’s leisure, and be strong,” knowing that the prayer of faith can never go forth in vain; nor can a praying soul ever perish. Let us “in every thing by prayer and supplication with thanksgiving make our requests known unto God; and the peace of God, which passeth all understanding, shall keep our hearts and minds through Christ Jesus.”

PHILIPPIANS

Phil. 1:6.

Phil. 1:8–11.

Phil. 1:17.

Phil. 1:18.

Phil. 1:20.

Phil. 1:21–24.

Phil. 1:27.

Phil. 1:29.

Phil. 2:1, 2.

Phil. 2:3.

Phil. 2:5–8.

Phil. 2:9–11.

Phil. 2:12, 13.

Phil. 2:14–16.

Phil. 2:17, 18.

Phil. 2:21.

Phil. 3:3.

Phil. 3:7, 8.

Phil. 3:8, 9.

Phil. 3:10.

Phil. 3:13–15.

Phil. 3:17, 20.

Phil. 3:18, 19.

Phil. 4:1.

Phil. 4:5.

Phil. 4:6, 7.

Phil. 4:8.

Phil. 4:9.

Phil. 4:11, 12.

Phil. 4:13.

Phil. 4:19.

MMCXXXV

A WORK OF GRACE

  Phil. 1:6.

Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.

THERE is a just mixture of hope and fear, which every Christian should cherish in contemplating his own experience, and the state of the Church of Christ. On the one hand there certainly is ground for fear, whether we judge from analogy, or from what we behold with our eyes. What multitudes of blossoms are annually cut off by frost! of those that set, how many are blighted by an eastern wind! of those that grow, how many are blown off by storms and tempests! and of those that hang upon the tree, how many, when gathered, prove rotten at the core! Thus it is seen in the religious world; many make a fair show for a little while, and then fall off from their profession: others are blighted, and come to naught: others look well for a season, but are beaten down by storms of persecution and temptation: and of those who maintain their profession to the end, how many will at last be found unsound at heart! But, if this cast a damp upon our joys, and teach us to moderate our expectations, it need not, it ought not, to rob us of all our confidence: for though sound fruit may be blown off from a tree, no sound Christian shall ever be separated from the Lord Jesus. Of this the Apostle was fully persuaded: and, under this conviction, he thanked God for the converts at Philippi, whose sincerity he had no reason to doubt, and of whose perseverance in the divine life he therefore entertained the most sanguine hopes.

To make a just improvement of his declaration before us, we shall shew,

  I.      When a good work may be said to be begun in us—

It is not an easy matter to draw the line between those high attainments of religion of which we may fall short, and yet be confident that a good work is begun: and those low attainments, which will warrant us to hope well, at the same time that they are by no means a sufficient ground of confidence. But, taking St. Paul for our guide, we trust, that we shall so discriminate, as neither to make sad the heart of the righteous, nor to countenance the delusions of the wicked. Those evidences, from whence he “knew the election” (and, of consequence, the perseverance also) of the saints at Thessalonica, will serve as a sure criterion whereby to judge of our own state. We may be assured then that a good work is begun in us, when faith, hope, and love, shew themselves to have been formed in our hearts; that is,

  1.      When our faith is operative—

[That faith, which is without works, is dead; and is of no more value that the faith of devils: but the faith which stimulates us to resist and mortify all sin, and to be conscientious in the practice of all duties, is, beyond a doubt, the gift of God, the workmanship of an almighty Agent.]

  2.      When our love is laborious—

[Our “love is not to be in word or in tongue, but in deed and in truth:” nor must it have respect to men’s bodies merely, but to their souls; leading us to consult their spiritual welfare to the utmost of our power, at the same time that we gladly deny ourselves to relieve their spiritual wants. The voice of inspiration assures us that he who exercises such love is born of God.]

  3.      When our hope is patient—

[The Christian’s hope will have much to try it; but it is to be the anchor of his soul, that shall keep him steadfast in this tempestuous world. He will often experience “fightings without, and fears within:” but beyond and “against hope, he must believe in hope,” saying, “I know in whom I have believed, and that he is able to keep that which I have committed to him against that dayg.” And every one who has such a lively hope, may be sure that he has been begotten to it by God himself.]

To enter fully into the Apostle’s assertion, we must shew,

  II.      On what grounds we may be confident that he who has begun this good work will finish it—

If this work were wrought by man, the Apostle would never express such confidence respecting his completion of it; since no dependence can be placed on the stability of man’s virtue. But since he that accomplishes this great work is God, we may be assured, that “he will perform it till the day of Jesus Christ.”

We may be assured of it—

  I.      From the declarations of his word—

[Numberless are his declarations to this effect, that having once been the “author of a good work within us, he will be the finisher of it.” “He will not forsake his people, because it hath pleased him to make them his peoplel.” He has promised in the strongest possible manner, that “he will never never leave them, never never forsake them.” True, they have many enemies: but “he will suffer none of them to pluck them out of his handsn.” Have they manifold temptations? They shall “have none without a way to escape, that they may be able to bear them.” Not even their unbelief shall prevent Jehovah from executing his gracious purposes towards them. As for “Satan, he shall be bruised under their feet shortlyq.” Through weakness they may occasionally fall: “yet shall they not be utterly cast down.” “God will restore their soulss:” and make their very falls the means of augmenting their future caution and stability. The sun may occasionally be covered with a cloud; yet shall it advance to its meridian height: and such shall be the path of all the servants of Godu: “they shall hold on their way, and their hands shall wax stronger and stronger.” This is the portion of them all without exception, for “it is not the will of our Father that one of his little ones should perishy.”]

  2.      From the perfections of his nature—

[In speaking on this subject, we would proceed with great caution; for we know not what will consist with his perfections: and, if we should presume to speak dogmatically respecting them, we should only betray our own weakness and folly. Yet methinks his wisdom affords us some ground of confidence: for, if he has created us anew, in order that we may shew forth the power of his grace, will he suffer his enemies so to counteract his purposes as to make us only occasions of greater dishonour to him? If only a man should begin to construct a house and leave it unfinished, he would only expose himself thereby to a greater measure of derision: how then would Satan cast reflections on the Deity, if he should fail in accomplishing so great a work as man’s salvation!

In like manner the goodness of God is some ground of hope and confidence. For God has surely never accomplished in us so good a work in order to leave us ultimately to perish under a more aggravated condemnation.

But in speaking of such things which infinitely exceed our comprehension, I can lay no stress on the conjectures of man; nor can I give weight to any thing that does not proceed clearly and immediately from God himself. But in speaking of the truth of God, I feel that I stand on firm ground. God has entered into covenant with us; and has confirmed that covenant with an oath: and has expressly declared that he did so confirm it, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation who “have fled for refuge to lay hold on the hope set before us.” He is as unchangeable in his word as he is in his nature; and “because he changeth not, therefore we are not consumedb.” We, alas! are variable in the extreme; but “with him is no variableness neither shadow of turning.” Now if we look into his covenant we shall see that he gives all, and we receive alld: and that he engages, not only “not to depart from us, but to put his fear in our hearts that we may not depart from him,” We may be sure therefore that he will not cast off his people, because it hath pleased him to make them his peoplef. If indeed he had chosen any of us because we were holy, or because he foresaw that we should be holy, he might abandon us as not answering his expectations. But he chose us that we might be holy, and predestinated us to be conformed to the image of his Son: and therefore what he has undertaken we may be sure he will performi. It is on this ground alone that we can account for St. Paul’s confidence, in which every one in whom God has begun a good work is fully authorized to join.]

  I beg leave now to ADD a word,

  1.      Of inquiry respecting the commencement of this work—

[I am fully aware that persons so blinded by self-love as we, are greatly in danger of forming too favourable a judgment of our state: and I must warn all of you that God will not be put off with such a feigned repentance as Ahab’s, or such a partial reformation as Herod’s, or such a hypocritical attachment as that of Judas. Examine then, I pray you, with all imaginable care, respecting the quality of your faith, and hope, and love. Is your faith operative in purifying your heart? Is your love laborious in all kind offices, not to the bodies of men only, but to their souls? And is your hope such as carries you forward through all difficulties towards the attainment of the heavenly prize? Remember, it is no outward work that is here spoken of, but a work in us: and a work which nothing less than Omnipotence can effect. To deceive yourselves in relation to it, is vain, since you cannot deceive the heart-searching God. Be careful then to try your work, of what kind it is; and be satisfied with nothing that does not evidently bear the divine stamp and character upon it.]

  2.      Of admonition in reference to its continuance—

[There is nothing at which I tremble more than at a hard, bold, presumptuous confidence respecting the application of this doctrine to a man’s own state, whilst in his spirit and temper and conduct he shews himself to be far from the mind of Christ. In fact, wherever such a confidence exists, there is great reason to doubt whether a good work has ever been begun in the soul. Confidence, if truly spiritual, will be attended with humility, watchfulness, gratitude, and zeal. Look to it then, that you manifest on all occasions a deep sense of your utter unworthiness; a fear lest in any thing you grieve the good Spirit of your God; an admiring and adoring sense of God’s mercy to your soul; and a determination of heart to live only to your God. This is the true way in which the good work is to go forward in the soul: and, in so walking, you will best justify your confidence to the world, and will give the best proof of the doctrine of perseverance by actually persevering: moreover, in this way you will not only enjoy the most exalted peace on earth, but will have an abundant entrance ministered unto you in due season into the kingdom of our Lord and Saviour Jesus Christ.]

MMCXXXVI

GROWTH IN GRACE

  Phil. 1:8–11.

God is my record, how greatly I long after you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may he sincere and without offence till the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

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