1 Tim. 4:8, 9.

1 Tim. 4:8, 9.

When no possible way remained for man to make compensation to the Deity for the guilt he had contracted, God was pleased to give his only dear Son, to stand in our place, and, by his own vicarious sufferings, to expiate our guilt. For this end, God prepared for him a body in the womb of a pure virgin: that so, whilst he should partake of our nature, he should neither be involved in the guilt of our progenitor, nor inherit his corruption. So far as our sinless infirmities were concerned, God made him like unto us: but so far as any thing of corruption was concerned, he made him perfectly without sin: for, if he had had any sin of his own, he could not have been a fit person to take away sin from us: if he must be a victim for the sins of others, he must himself be without spot or blemish. Thus, in the person of the Lord Jesus, were united both God and man. In his own nature he was God equal with the Father, even “God over all, blessed for ever.” By assuming our nature into union with his own, he became capable of suffering in our place and stead. And he did suffer in our place; for we are expressly told, that “God laid on him the iniquities of us all.” Nor did he only suffer the penalties of the broken law, which, without his merciful intervention, we must have endured for ever; but he fulfilled, in its utmost possible extent, all its holy precepts, and thereby wrought out a righteousness for us, “a righteousness which might be imputed to all, and put upon all, those who should believe in him.” As for considering how all this could be; how God could become a man: how he could stand in our place and stead: how he could, by his vicarious sufferings, atone for sin; how such a plan could avail for affecting a reconciliation between God and man; and how God can accept man through a righteousness not his own, but wrought out for him by another, and imputed to him; and how God’s perfections can be reconciled and glorified in such a way of saving man; these are questions which God alone can resolve: it is sufficient for us to know, that God has provided such a way for the removal of our guilt; and that “of those who come to him in his Son’s name, not one shall ever be cast out.” We sum up, therefore, this part of our subject in the inspired declaration, which we are commissioned to proclaim to the whole world, that “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them.”

But, to remedy our weakness, a commission also was given to the Third Person in the ever-blessed Trinity, to reveal the Saviour to us, and to “fulfil in us all the good pleasure of his goodness” for our full and final salvation. Our incapacity to save ourselves was, in fact, like that of a body actually dead. So far as relates to spiritual feeling or power, we are altogether destitute either of the one or the other. Of natural feelings or powers, I forbear to speak: they may be carried to any extent; and it will make no difference in my positions. I would not degrade man below what he really is: I am willing to allow him all that any man can reasonably wish. It is of spiritual powers alone that I speak; and in relation to them I say, that man is altogether “dead in trespasses and sins.” But the Spirit of God undertakes to quicken us by his Almighty power: and it is by his power alone, even by “the working of that mighty power which raised Christ himself from the dead,” that any soul of man attains the least disposition to serve and honour God. Having quickened our souls, the Holy Spirit proceeds to discover to us the extent of our necessities, and to humble us under a sense of them. Then he stirs us up to cry unto our God: then he reveals the Saviour to us (for it is his office to “glorify Christ;” and to “take of the things that are Christ’s, and to shew them unto us”). He then enables us to exercise faith in Christ, and to receive him for all the ends and purposes for which he has been sent. He then fills us with a principle of love to Christ, and constrains us to live unto him. He enables us progressively to mortify all our sinful propensities, and to honour God by a holy conversation. In this way he transforms us gradually into the Divine image, and makes us “meet for the inheritance of the saints in light.”

For the same reason that I forbore to enter more fully into the offices of Christ, I forbear to expatiate upon the different offices of the Holy Spirit. This is a subject which would occupy an entire course of sermons by itself; and, if I should ever live to address another course to this assembly, would complete my series. But, be that as it may, my object on the present occasion is to simplify every thing, that my subject, from beginning to end, may be clearly seen, and fully comprehended.

As to any nice speculations relative to the mode of the Spirit’s agency, they would be altogether beside my purpose. It is sufficient to say, that no man, who believes the Holy Scriptures, can doubt of the Holy Spirit being sent of God to apply to the souls of men the redemption which Christ has wrought out for them; and that if ever we have “access to God, it must be through Christ, and by the Spirit.” It is for this end that the Spirit is given; and this end he will accomplish in all who implore his aid.

  III.      Now we are come to our third point; which is, to shew the means which the Gospel prescribes for our participation of its benefits.

The first thought which occurs to men is, that they must do something to merit and to earn salvation. But, if we consider the condition of our first parents after the fall, we shall see how vain must be such a conceit, how fallacious such a hope. What could they do to recommend themselves to their offended God? As for doing any thing to merit the gift of God’s only dear Son, and the influences of the Holy Spirit upon their souls, it is obvious that no such idea could, by any possibility, enter into their minds. What can the fallen angels, at this instant, do to merit a restoration to God’s favour? Yet they are as capable of it as we.

But it may be said, that now God, of his own mercy and grace, has given us a Saviour, we must do something to deserve an interest in him. What then, I would ask, can we do? Our blessed Lord has told us, that “without him we can do nothing;” so that the communication of his grace must precede, not follow, the performance of any good act whatever: and, consequently, we must be indebted altogether to the sovereign grace of God, which first “gives us to will, and then to do, of his good pleasure.”

The truth is, as the first gift of a Saviour sprang altogether from the sovereign grace of God, so must salvation in all its parts; seeing that “we have not of ourselves a sufficiency even to think a good thought.” It is by faith alone that the good work of salvation must be wrought in us. We must first believe God’s record respecting his dear Son: then, in the exercise of the same faith, we must look to his Son for the communication of his purchased benefits. So, throughout our whole continuance on earth, “the life which we live in the flesh, we must live by faith in the Son of God, who has loved us, and given himself for us.” Let any one reflect, for a moment, What other way is there for any soul of man to participate the benefits which God has treasured up for us in his dear Son? Is there any other way of our being united to him, “as branches of the living Vine;” or of our “receiving out of his fulness the grace” that we stand in need of? is there any other way, I say, than by faith? If we look into the Scriptures, we shall find that faith is continually represented as the means whereby alone we can either receive from God any spiritual blessing, or perform unto him any acceptable servicey.

I grant, that we must repent. But repentance will neither atone for past sin, nor stand in the place of future obedience: and even repentance itself must be given us by the Lord Jesus Christ, “who is exalted to the right hand of God, to give repentance, no less than remission of sins.” I grant, also, that when we have believed in Christ, we must walk in his ways, and yield obedience to his commandments. But this obedience cannot supersede the necessity of faith: on the contrary, it can exist only as the fruit of faith: and, instead of purchasing salvation for us, it is itself a part of that very salvation which the Lord Jesus Christ purchased for us upon the cross.

Now these truths have been greatly controverted, in every age of the Church. Persons have raised subtle questions upon every part of this subject, and made them the occasions of acrimonious dispute: whereas there is nothing under heaven more plain and simple than the way of salvation as prescribed for us in the Gospel. I think we may, by one single word, throw such light upon it, as shall supersede, I had almost said, all controversy respecting it. I do not mean to say, that persons who love controversy may not yet find, or make, abundant occasion for it: but I do say, that, by one single word, the whole of salvation may be so plainly declared, that a humble and contrite soul shall be enabled, for all practical purposes, to view it in all its length and breadth. What, then, is that word which will thus exhibit the Gospel in so bright and clear a light? It is the word, remedy. Let us come back to the state of fallen man: he is in a guilty, polluted, helpless condition. In this state God provides for him a remedy, and both inclines and enables him to apply that remedy. For his guilt he applies to himself the atoning blood of Christ: for his pollution and weakness, he looks to the Holy Spirit to begin and carry on a work of grace within him. By looking to Christ, he obtains peace with God and in his own conscience: and, by yielding himself to the influences of God’s Holy Spirit, he becomes renewed and sanctified in all his powers. His renovated health begins immediately to appear. He is enabled to mortify all his former corruptions; and to “walk holily, justly, and unblameably,” before God and man. Gradually, he becomes transformed into the Divine image, in righteousness and true holiness. Ask him now, To what he ascribes the change that has taken place within him? and he will tell you, ‘it is owing to the remedy which God has prescribed, and enabled him to apply.’ To his latest hour he continues applying the same remedy (for, whilst here, he is only in a convalescent state, and not perfectly recovered): and when taken hence to his heavenly inheritance, he ascribes all the glory to his Almighty Physician; saying, “To Him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God and our Father, to him be glory and dominion for ever and ever. Amen” Now, what is there in all this to dispute about? What is there that is not perfectly plain and simple? What is there that a humble and contrite sinner needs beyond this, for the peace of his mind, or the sanctification and salvation of his soul? Here all appears to be of grace: both the Saviour himself, and salvation through him, are the entire unmerited gift of God. The whole of the Christian’s life, too, is here perfectly plain and simple: he is continually availing himself of the remedy prescribed, and experiencing its beneficial effects. If any one apply to him for information and instruction in relation to the soul, he directs him with confidence to this remedy; and attests with thankfulness, from his own experience, its divine efficacy. He even appeals to its effects, as evidences of its divine origin. He not only acknowledges, but is himself forward to assert, that all pretensions to divine communications must be tried by this test. He would say, ‘Examine the remedy by this criterion: does it operate to bring man to his primeval state in Paradise; so that, in proportion as it becomes effectual, it subdues his evil propensities, regulates his tempers and dispositions, enables him to sit loose to the things of this world, and makes him to find all his happiness in God alone? Compare him, he would say, with the Saviour in whom he professes to believe, and see whether his faith produce in him somewhat of “the mind that was in Christ,” and constrain him to “walk as Christ walkedc.” Compare him, also, with the Apostles and the primitive Christians, and see whether the remedy operate on him as it did on them. Then we may hope, indeed, that his heart is right before God; and that the remedy which he applies for the benefit of his own soul is that which will prove effectual for the whole world.

You will perceive that I have cautiously abstained from any thing which might anticipate my future statements. It is my wish to keep every part as distinct as possible, that the subject may successively grow upon us, till it appear in all its incomprehensible majesty and grandeur. I know indeed, how unequal I am to the task of bringing it properly before you: but this I do hope, in some measure, to attain; namely, to give clear views of all which I state, and to exhibit the subject in as simple a manner as a due investigation of it will admit of. Not that it will be possible for us to divest the subject of all difficulties. For instance, the remedy of which we have spoken is represented as altogether “the gift of God,” no less in the application of it to the soul, than in the revelation of it to the mind: and yet men are called upon to apply it to themselves, as much as if they were originally and of themselves perfectly competent to that task. It may be said, If we can attain it of ourselves, why represent it as a gift? and if we cannot attain it of ourselves, why represent that attainment as a duty? I answer, To simplify our statements so as to remove all difficulties, is impossible; because the Gospel is, “a mystery, hid in God from the beginning of the world:” but, to state it in so plain and simple a way as shall approve itself to every candid mind, is an object which should be aimed at, and may certainly be attained. That which introduces such obscurity into the Gospel is, the attempt of men to reduce Christianity to a system, such as man himself would devise, or such as his unenlightened reason would approve. But “God’s thoughts are not as our thoughts, nor are his ways as our ways.” No; they infinitely transcend ours: and the true way to comprehend God’s system is, to consider for what ends he has revealed his Gospel. We have said, His Gospel is a remedy: and it is a remedy, suited in itself to the necessities of man; and suited, in the manner of its proposal, to the powers of man. Now man, however fallen, has faculties and powers, agreeably to which God will deal with him: for God draws us, not as beasts, or as stocks and stones, but “with the cords of a man;” that is, in a way consistently with our intellectual and moral powers. Now man has within him certain principles, as hope and fear; and by these principles God will move him. But, if there were in the Scriptures nothing but promises, what scope would there be for fear? or if there were nothing but commands and threatenings, what ground would there be for hope? But the Scriptures, meeting both of these principles with appropriate declarations, call forth both of them into act and exercise; and thus, as two forces from different angles, striking simultaneously and with equal strength on a given object, will propel that object forward in a straight line, so do these different declarations operate on the mind of man, and urge him forward in the path of duty and of holiness. As for those who would wrest the Scriptures to make them all speak one language, they, whether Calvinists or Arminians, shew that they have not duly considered the true design of God in the revelation of his will. They need to be reminded of this great peculiarity in the sacred records, that they are altogether suited, no less to the powers, than to the necessities, of man; and if the different parties would agree to meet upon that ground, there would be an end of all their controversies and animosities. Only strive to simplify the Scriptures, and they will be simple: but strive to perplex and confound them, and they may soon be made a theatre for endless disputes.

To keep out of view every thing that is of a questionable nature, has been, and shall be, my earnest endeavour. It is the practical effect of the Gospel which I am alone anxious to promote: and now, therefore, in conclusion, I take the liberty to recommend two things: first, That we all seek a deep acquaintance with our state before God: and next, That we apply to ourselves the remedy which God has set before us in the Gospel.

Would we but comply with the former of these requests, what might we not hope for from the remedy which has been set before us? Had we but a due preparation of heart for the reception of the Gospel, surely it should “distil as the dew upon our souls, and come as rain upon the new-mown grass.” The sound of salvation purchased by our incarnate God! verily, it would transport our souls, as once the angels in heaven were transported, when they sang, “Glory to God in the highest, and on earth peace; good-will towards men.” And what ineffable joy would spring up within us, from the thought of an indwelling Deity undertaking our cause, and working effectually upon our souls! Methinks we should already seize upon heaven as our own, and, with confident exultation, defy all the powers, whether of earth or hell, to rob us of it. Especially, if we began in earnest to realize these truths, then would our peace flow down like a river, and “our souls become as a well-watered garden, and as springs of water whose waters fail not.” But let us remember what is indispensably necessary to our profiting by the Gospel: we must feel, and deeply mourn over, our lost estate. “The whole need not a physician, but they that are sick:” and the remedy can be of no use to us, if we be not sensible of our disease. I pray God that this may not be forgotten by us. A mere speculative knowledge of the Gospel, however accurate, will avail us nothing. We must all be as patients in an hospital, and receive with thankfulness the remedy prescribed. If we neglect it, or attempt to substitute any other in its stead, we shall do so to our eternal ruin. We must look to Christ for the justification, and to the Holy Spirit for the sanctification, of our souls. “There is salvation for us in no other way whatever. There is no other name under heaven given among men, whereby we can be saved, but the name of Jesus Christ.” But “through Him, all that believe shall be justified from all things.” Let us, then, implore of God now to “give testimony to the word of his grace;” and so to “shine into our hearts, as to give to every one amongst us the light of the knowledge of the glory of God in the face of Jesus Christ.”

MMCCXXIII

RICHNESS AND FULNESS OF THE GOSPEL

             1 Tim. 1:11.

The glorious Gospel of the blessed God.

  Eph. 3:8. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.

OF the nature and office of the Gospel, I have spoken in my former discourse. Of its riches and fulness, I am now to treat. But “who is sufficient” for such an undertaking? The “riches of Christ,” as revealed in the Gospel, are declared to be “unsearchable:” how, then, can we hope to bring them forth in any measure suited to the occasion? Yet we must make the attempt; because, to bring them forth, and exhibit them to view, is the duty of all who would approve themselves faithful in the ministerial office. This was the work assigned to the Apostle Paul: and it is no less required of us at this day, if we have been called to minister in holy things, and to serve God in his sanctuary. Yet, methinks, instead of calling this a duty, I would rather call it a privilege; not a work imposed, but rather, as my text expresses it, “a grace given:” for no higher honour can be conferred on mortal man than to be sent forth by God to minister unto his fellow-sinners “the glorious Gospel of the blessed God.” Let it not, however, be thought that this high commission has any tendency to generate pride in the hearts of those who have received it: on the contrary, it will operate rather to humble and abase the soul under a sense of its own unworthiness and insufficiency. Thus it wrought on the Apostle Paul; who, finding no word whereby to express his unworthiness of such an honour, formed a word for the purpose, and called himself, not the least of all saints, but “less than the least:” “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.” In like manner, I would now, under a becoming sense of my own utter insufficiency, proceed with the work assigned me; and endeavour, as God shall enable me, to set before you the riches and the fulness of the Gospel of Christ.

For this end, I would consider the Gospel in a threefold view:—as an expedient devised;—as an instrument employed;—and as a gift bestowed. And I would, under each head, set forth the riches of it:—

The riches of wisdom contained in it as an expedient;

The riches of power, as an instrument; and

The riches of grace, as a gift.

First, then, I will endeavour to set forth the riches of wisdom contained in the Gospel, as an expedient for the salvation of ruined man.

The Gospel is called “the wisdom of God in a mystery:” and, truly, the wisdom exhibited in it is deeply mysterious. Suppose, for a moment, it had been left to man to devise a way for his own restoration to the Divine favour; or that all the angels in heaven had been consulted by him for that end: I conceive that no way but that of an absolute pardon by a sovereign act of mercy could have entered into the mind of any finite intelligence. Whether such an exercise of mercy could have consisted with God’s honour, it is not for us to determine. None but God can know what is within the power of God to do. But we may safely declare, that, even supposing such an exercise of mercy, under the existing circumstances, possible, it was not the way which was most suited to the occasion, nor the way that would bring the most honour to God: and therefore it was not the way which a God of infinite wisdom thought fit to adopt. God, at all events, determined to make the fall of man an occasion of displaying his own glorious perfections: and, therefore, the question to be resolved was, How the removal of man’s guilt, and the restoration of a ruined world to the favour of God. should be made to subserve that end?—in a word, How God should be glorified, and the sinner saved?

The holiness of God was called, to express its abhorrence of sin. The justice of God was called, to execute vengeance on those who had committed sin. The truth of God was called, to fulfil the threatenings denounced against sin. But how shall holiness be displayed, justice be honoured, and truth be kept inviolate, if the offender receive a full, gratuitous remission of his guilt? Here are difficulties, which not all the wisdom of men or angels could surmount. No means had been devised for the restoration of the fallen angels; nor was it within the reach of any finite intelligence to declare, how any remedy could be found for fallen man. Suppose that the idea of a substitute had entered into the mind of any, how could an innocent creature be punished in the place of the guilty? How could it be conceived, that God should ever consent to accept such a vicarious offering? and how could it be imagined, that he should ever be induced to inflict, with his own hand, on one that was innocent, the wrath due to the guilty, and to punish the innocent for the guilty?

But, suppose such a thought suggested, where was there to be found one capable of representing the whole world, and of sustaining the punishment due to all the millions of mankind? Was there an angel that could take upon him this office? Were all the angels in heaven capable of rendering such a service to mankind? Could any one less than God himself undertake so great a work? And could it be conceived possible that God should exercise such love towards those who had trampled on his laws, and risen up in rebellion against him? But, supposing that God was willing to undertake the office of restoring man, how shall he do it? How shall God endure sufferings for man? How shall he put himself in the place of man? How shall any thing that he can do be made available for man, so as to be put to man’s account, as if he had done it? And, supposing that God were to become a man, for the purpose of putting himself in the place of man, and doing and suffering what man was bound to do and suffer, how could it consist with the holiness and justice and truth of God, to let the innocent suffer and the guilty go free; yea, to let the innocent suffer on purpose that the guilty might go free?

The more we enter into the consideration of these things, and contemplate the difficulties which lay in the way of man’s recovery to God, the more we shall see how impossible it was that any created wisdom should devise a way for effecting it, in consistency with God’s honour. But here Divine wisdom interposed; and in the councils of the Eternal Three it was determined, that God’s co-equal, co-eternal Son should “undertake for us;” that “a body should be given him;” that, in the fulness of time, he should be born into the world, and, as the Substitute and Surety of all mankind, should bear their sins in his own sacred body; and, by his own obedience unto death, should work out a righteousness or all who should believe in him, even a righteousness commensurate with the fullest demands of God’s law; that so, Divine justice being satisfied, “God might be just, and yet the justifier” of our sinful race.

Contemplate now this mystery. A Mediator! that Mediator, God!—that God, man!—that Deity incarnate, suffering!—those sufferings, vicarious!—his whole obedience, too, accepted as vicarious, and imputed to sinful man!—man, so rescued, brought into a state of peace with God!—man, so rescued, restored to the Divine image, approved of his God, justified before the whole assembled universe, and exalted to a throne of glory! and all in perfect consistency with the honour of God himself; yea, and all the Divine perfections glorified in this very way!—What shall we say? We are amazed: we are confounded: we can scarcely believe our own statement: it must surely be “a cunningly—devised fable.” But no: it is God’s plan for the salvation of a ruined world; and, in the contemplation of it, we can do nothing but exclaim with the Apostle, “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!”

Now this Gospel is, as I am to shew in the next place, the great instrument which God is pleased to employ for the restoration of the world to him: and the riches of his power as so exerted, and as effecting the complete deliverance of man from his fallen state, is now, in the Second place, to be set before you.

It will be remembered, that whilst, in the eyes of the self—righteous Jews, the Gospel was a stumbling-block, and amongst the conceited Greeks was accounted foolishness, the Apostle declared it to be “the wisdom of God, and the power of God.” It seemed, to those who confided in their own wisdom, inconceivable that the salvation of man should ever be effected by means which they judged so unsuited to the end. But the Apostle hesitated not to affirm, that the Gospel would surely answer all the ends for which it had been ordained; would prove alike powerful for us, through the work of Christ; and in us, through the operation of his Spirit on our souls.

Behold its power for us! Satan had ruined our first parents, and, with them, their descendants also throughout the whole world; over whom he had usurped and exercised the most despotic sway. Hence he is called “the god of this world,” and “the prince of the power of the air; the spirit that worketh in all the children of disobedience.” But the Lord Jesus Christ undertook to rescue us from his dominion, and to establish his own empire over every child of man. And how would he effect this? Would it be in the way of mighty conquerors, who subdue the world by force? No; but by giving himself up into the power of his enemies, and suffering them to put him to death upon the cross. Yes, strange as this way of conquering was, “by death he overcame him that had the power of death, that is, the devil, and delivered them who, through fear of death, were all their life—time subject to bondage.” When he hanged upon the cross as an expiring malefactor, and was himself to all appearance subdued, it was even then that “he spoiled all the principalities and powers of hell, and made a shew of them openly, triumphing over them in his cross.” And this one record, ‘That he died for sinners upon the cross,’ is the instrument which, from that very moment, has been effectual for the demolition of Satan’s empire, and for the establishment of Christ’s kingdom throughout the world. This one record has been a weapon which neither men nor devils have been able to withstand: it has been “mighty, through God, to the pulling down of strong—holds, and bringing the very thoughts of men into captivity to the obedience of Christ.” See the effect of it throughout all the Roman empire: how did all the gods of the heathen fall before it; and all the prejudices and passions of mankind yield to its sway! Yes, foolish as it seemed, and weak, “the foolishness of God was wiser than men, and the weakness of God was stronger than men: and “this stone, cut out without hands, shall break in pieces all the powers of the universe” that shall attempt to withstand itl.

And as the Gospel is thus powerful for us through Christ, so shall it also be powerful in us, through the influences of the Holy Spirit. Look at every soul of man: that wicked adversary, the devil, “takes us all in his snare, and leads us captive at his will.” And how are any delivered from his chains? Is it by human eloquence, or by the powers of moral suasion? No: in no instance have they been ever able to prevail. Nothing but the Gospel has ever truly emancipated one single soul, or brought one to the enjoyment of solid peace. But this has been “quick and powerful, and sharper than any two-edged sword, piercing to the dividing asunder of joints and marrow, and been a discerner of the thoughts and intents of the heart.” See, on the day of Pentecost, what a change it wrought on thousands of the most blood-thirsty murderers! See, in instances without number, how it “turned men from darkness unto light, and from the power of Satan unto Godo!” Multitudes there are, at this day, that are living witnesses of its power; multitudes, who, by its enlightening, comforting, and sanctifying efficacy, are created altogether anew, and “filled with joy and peace in believing.” These effects the world beholds, and wonders at, and is unable to account for: but they are seen in every place where the Gospel is faithfully administered: yes, the simple exhibition of Christ crucified is still, as truly and as effectually as ever, “a hammer to break the rock in pieces;” and a mould, to form into Christ’s likeness all that are “delivered into itq,” even all that are subjected to its divine influence. If it be asked, how all this comes to pass: I answer, that the Holy Spirit of God, the Third Person of the ever-blessed Trinity, has undertaken to “glorify Christ,” and to render his word effectual for all the ends and purposes for which it has been proclaimed; and the miracle wrought by Peter on the man lame from his birth is still realized, in a spiritual way, from day to day: “for the name of Jesus, through faith in his name, does still make many whole; so that, whereas they were from their very birth both lame and impotent, they now walk and leap for joy in the temple,” and in the service of their God. And how great the power is that thus restores them to God may be seen in the comparison by which St. Paul sets it forth, when he prays for the Ephesian Church, and that in terms which no translation can ever adequately express, that they “may know what is the exceeding greatness of God’s power towards them that believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead.” I say, then, that we may here behold the riches of power exerted by this apparently weak instrument in converting men to the faith of Christ; and that it is at this hour, no less than in the apostolic age, “the power of God unto salvation to all them that believe.”

But, agreeably to the plan proposed, I must go on further, in the Third and last place, to shew the riches of grace which are displayed in the Gospel, as God’s gift to sinful man.

St. Paul, you will remember, states, that in the whole work of salvation, as revealed in the Gospel, God especially designed, “that in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus.” We seem called upon, therefore, to enter somewhat more fully into this part of our subject; and the rather, because it falls more within the reach of our comprehension, and seems capable of more easy developement. I think, too, that the impression which this part of our subject is calculated to make will be of a deeper and more abiding character; not only because it is of a less abstract nature, but because it applies itself more to the best feelings of our hearts.

But, whilst I enter on this part of my subject, I feel that, from the mode in which I propose to illustrate it, I may, to those who are not conversant with the Scripture history, be thought to treat it with less reverence than so deep and mysterious a subject demands. But I beg leave to say, that no man under heaven would more revolt from any thing that was irreverent in the ministration of the Gospel, than he who is about to submit to you the statement which is now contemplated. It must be remembered, that the condescension of the Deity is that which is particularly to be set before you; and that, if it be brought before you in a way that is not usual, it is exhibited in the very light which the Scriptures themselves most fully authorize. I need not remind this audience of the condescension of God to Abraham, when he permitted him to intercede for Sodom; and to reiterate his requests with continually increasing enlargement, till he had reduced the number of those for whose sake he desired the devoted cities to be spared, from fifty to forty-five, from forty-five to forty, from forty to thirty, from thirty to twenty, and from twenty to ten. Nor need I remind you of God’s condescension to David, in reference to the judgments to be inflicted on him for numbering the people, in that he left altogether to the decision of the offender himself the judgment with which he should be visitedu. But there is yet another instance of condescension which comes more fully to our point, and that is, God’s own permission to Solomon to ask for himself whatsoever he chose (“Ask what I shall give thee”): and his high approbation of the petition offered, in that he not only granted the thing desired, but added also other valuable blessings which the petitioner had forborne to ask.

Now, if we take these Scripture examples, and consider Adam after the fall as summoned into the presence of his Maker, and as having the same liberty accorded to him as had been vouchsafed to these favoured servants of the Deity; if we suppose the Almighty saying to him, in like manner as to Solomon, “Ask what I shall give thee,” in order to the restoration of thyself and all thy descendants to my favour; and then as permitting him to offer successive requests in the form of a dialogue with the Deity, after the manner of Abraham; we shall behold the grace of God in a most astonishing point of view; and, I may add, in a point of view which will fill all our souls with gratitude and praise. But I must again entreat that my statement may not be misconstrued, as bearing the least appearance of irreverence: for I again say, that I would on no account whatever utter a single expression that should be justly open to such a reproach. But, indeed, my statement shall not be mis—apprehended, if only you will bear in mind what we ourselves, under the New-Testament dispensation, are authorized to do in our approaches to God, and to expect at his gracious hands. Our blessed Lord has expressly said to us, “Ye shall ask what ye will, and it shall be done unto you.” And St. Paul, to encourage our boldness and confidence in prayer, assures us, that “God is able, and doubtless willing too, to do exceeding abundantly for us, above all that we can ask or thinkz:” so that, in fact, God says to us, “Ask of me all that your necessities require; and when language fails you, stretch your imagination to the uttermost, in order to comprehend all that can, by any possibility, be desirable for you; and I will do it; I will do it all; I will do above all; I will do abundantly above all; I will do exceeding abundantly above all, even above all that you can ask or even think:” “open your mouth ever so wide, I will fill it.”

Now with this cautious and laboured endeavour to bespeak your candid reception of my statement, I will proceed to suppose Adam, after he had fallen, standing in the presence of his Maker, and addressed by his Maker to the following effect: ‘Thou hast fallen; and all thy descendants, whose head and representative thou hast been, are fallen in thee. But I have designs of love and mercy towards both thee and them. I have already declared to thine adversary the devil, that one shall spring from thee to bruise his head: and now I say to thee, that I will not only send thee a Saviour, but I will give thee salvation in any way that thou thyself shalt desire, provided only it be not derogatory to my honour, or inconsistent with my perfections. Now, therefore consider thy necessities, and I will supply them all; so that nothing shall be wanting, either to thyself or thy posterity, that can conduce to their happiness in time or in eternity. I tell thee again, that I will grant thee a Saviour; and in him shall be combined every thing that thou thyself shalt desire.’

To this we may suppose Adam to reply: ‘O my God, I am filled with wonder at thy condescension and grace, to one who deserves nothing at thy hands but wrath and indignation: and I would rather refer it back again to thee, to give me such a Saviour as thou shalt see fit: for, indeed, “I know neither what to ask, nor how to ask it.” I feel that I am so deeply fallen, that not the highest archangel about thy throne could save me.’

‘True,’ we may suppose Jehovah to say; ‘no creature could be sufficient for that end. But “the person whom I will appoint to that office shall be my only—begotten Son;” “ray Fellowe,” who is altogether One with me; in glory equal, in majesty co-eternal.’

‘But, O my God, how shall I dare to approach him, or to spread my wants before him? I should fear, he would spurn me from his footstool, and never condescend to look on so vile and worthless a being as I am.’

‘No; in order that he may sympathize with thee, he shall assume thy nature; and from his own experience of temptation, be prepared and qualified to succour thee in thy temptationsh. “I will prepare him a body” for this very end: and, that he may not inherit any taint from thee, I will form him in the womb of a pure Virgin; so that in his human, no less than in his divine nature, he may be the Son of Godk.’

‘But how shall I know his love towards me?’

‘Thou shalt have evidence of it, beyond all conception. For, notwithstanding “he has from all eternity been in my bosom,” “a partaker with me in all my glory,” he shall “empty himself of it all,” in order that he may accomplish the work entrusted to himn. Nor shall he only do this great thing, but he shall suffer for thee all that thou hast deserved to suffer, “bearing thy sins in his own sacred body,” and expiating thy guilt by his own obedience unto deathp. Yes, “his visage shall be so marred more than any man’s, and his form more than the sons of men,” that “by his chastisement thy peace may be effected,” and “by his stripes thou mayest be healed.” ’

‘I marvel, O my God, at this stupendous grace. But how shall I get access to him, to spread my wants before him?’

‘He shall be ever with thee, and with every one of thy believing posterity, even to the end of the world; so that, wherever thou art, and under whatever circumstances, thou mayest have the most endearing “fellowship with him,” and pour thine every request into his gracious earu.’

‘But how can I hope that his merciful interposition shall so prevail, as to procure for me an everlasting acceptance with thee?’

‘He shall make an atonement for thy sins, and work out a righteousness for thee and for all thy believing posterity. He shall also, by the influence of my Holy Spirit, whom he will impart unto thee, restore thee to mine image, which thou hast losty: and he shall be ever at my right hand, to plead his own merits in thy behalf, and, by his effectual intercession, to prevent any expression of my displeasure on account of thy short-comings and defects.’

‘But, O my God, thou knowest what a subtle adversary I have, even that cruel enemy that has reduced me to my present calamitous condition. And, if he prevailed against me when I was yet in innocence, how shall I be able to withstand him now that I am so weak, and encompassed, as I shall be, with such incessant and powerful temptations?’

‘This I will do for thee: “I will set Him upon my throne, even upon my holy hill of Zion:” and I will especially constitute him “Head over all things to the Churchb,” and “He shall reign till he hath put all enemies under his feet;” so that, if only thou trust in Him, thou mayest be assured, that “not all the powers of darkness shall ever be able to separate thee from his loved.” ’

‘May I then venture to hope, that, whilst ordering the affairs of the whole universe, he will condescend to notice such a worm as me?

‘Yes; he shall have such an interest in thee, as a monarch would have in his jewels and in his crownf; of which he would never, if by any means he could prevent it, suffer himself to be despoiled.’

‘But, O my God, what shall I do when I am called to thy bar of judgment? Oh! what hope can I entertain of acceptance with thee in that awful hour?’

‘The fixing of thy doom shall depend on Him. He, in whose atoning sacrifice thou hast trusted for the remission of thy sins, and by whose effectual grace thou hast been sustained even to the end; He, whose interests are bound up in thine, and who is to possess thee as the reward of all his travail; even He, I say, who witnessed all thy tears, thy struggles, thy services, thy pleas; He, who has been thy Saviour, shall then, in the capacity of a Judge, complete his work, and assign to thee the kingdom of heaven as thine inheritance: so that, instead of trembling at the prospect of the judgment—day, “thou mayest have confidence before him at his coming.”

‘Let there now be an end of all thy fears, and hear what I have decreed to do for thee, FOR THE MAGNIFYING OF MY OWN GRACE AND MERCY.

‘Wouldst thou that I should “lay help for thee on One that is mighty? Thy Saviour shall be “the Mighty God,” even “God over all, blessed for evermorem.”

‘Wouldst thou that, notwithstanding his greatness, thou mayest be able to approach him with humble confidence? He shall partake of thy very nature, and be a man even as thou art, “bone of thy bone, and flesh of thy flesho;” so that, whilst, by reason of his Deity, he is one with me, he shall, by reason of his humanity, be one with thee also. He shall be “God manifest in human flesh;” and “the very name whereby thou shalt be privileged to call him shall be, Emmanuel; which, being interpreted, is God with us.”

‘Dost thou desire some assurance of his love? Thou shalt have such evidence of it as shall remove from thee even a possibility of doubt: for, for thee he shall give up all the glory and felicity of heaven; for thee sustain, for a season, what shall be equivalent to all the horrors and miseries of hell; and for thee work out a righteousness, wherein thou shalt stand before me without spot or blemish; and by his effectual grace he shall “transform thee into mine image, in righteousness and true holiness.”

‘Dost thou desire that, as thy Mediator, he may be ever present with thee, to learn thy wants; and at the same time be ever present with me, to obtain for thee a supply of them? This also shall be done. He shall ever dwell, by his Spirit, in thy very bosom; and shall ever be at my right hand in heaven, as thine Advocate and Intercessory.

‘If thou hast any fears respecting his sufficiency to help thee, know this, that for thy sake I will commit the government of the whole universe into his hands; so that nothing shall be done, “not even an hair of thine head shall fall” to the ground, without his special permissiona.

‘Nay more; for thy satisfaction and security, there shall be a perfect identity of interests between him and thee; so that “whoso toucheth thee, shall touch the apple of his eye;” and “whoso shall give but a cup of cold water to thee, shall be considered as having given it directly and personally to himc.”

‘And, that there may not remain a wish of thine heart unaccomplished, I have ordained that this Saviour shall be thy Judge. Yes, He who has “lived in thee,” and “been thy very lifee,” shall bear testimony to thee before the assembled universe, that thou art his redeemed child; and shall claim thee, as “his treasureg,” “his inheritance,” “his purchased possessioni.” ’

Of course, this supposed conference between Jehovah and his fallen creature, Adam, wilt not be taken by you in a strict sense, but only as a mere illustration of the condescension and grace of God. And, if it. be remembered how Moses pleaded, and even expostulated, with God; and how “Jacob wrestled with Jehovah the whole night in prayer, saying, I will not let thee go except thou bless me,” and yet, instead of being reproved as guilty of presumption, was commended for his perseverance, and was honoured with the name of Israel in remembrance of it; and, above all, if it be borne in mind that not one word has been put into Jehovah’s mouth which has not actually proceeded from his lips, this fictitious statement, or ideal conference, will not be thought more than what the whole Scripture justifies; and that, in fact, it places in the clearest light what I so earnestly wish to impress upon your minds; namely, the infinite extent of God’s grace, which so far transcends all that it was possible for any created intelligence to “ask, or even think.”

But, dismissing from our minds the illustration, what must we think of the point illustrated? What must we think of the grace of God displayed in this dispensation, when there is not any one thing which the whole universe assembled in council, could ask, provided it were really good for them, and consistent with God’s honour to bestow, which is not actually vouchsafed to them, unsolicited and unsought, in the Gospel of Christ? Even things the most remote from human apprehension, and which we should have been ready to imagine incapable of being combined in the same person, are actually made to meet in the Saviour, whom God has raised up for us. Methinks, even the slightest knowledge of this incomprehensible mystery is sufficient to fill all our souls with wonder and admiration, with gratitude and praise.

Having already trespassed upon your time too long, I must wave much which the occasion calls for; and content myself with suggesting, in conclusion, that if it be a minister’s duty, as doubtless it is, to “preach the riches of Christ,” and to dig deeply into the mine of Scripture in order that he may be able to bring them forth; and if these riches be absolutely “unsearchable; then ought we all to seek after them with our whole hearts, and to account all other acquisitions but “as dung and dross, in comparison of them.” This was, beyond all doubt, the judgment of the Apostle Paul, who says of all his high privileges and attainments, “What things were gain to me, those I counted loss for Christ; yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.” To this same judgment and experience I would invite all who hear me this day: for, what is there under heaven that can be compared with these riches? It is much to be lamented, that the great mass, even of those who read the Scriptures, content themselves with a very superficial view of all the wonders contained in them. But I would that the riches of redeeming love were sought out by every one of us with all diligence; and treasured up in our minds as of inestimable value. It is by these that the souls of men are enriched; and by these that they are adorned. It is by “beholding, with an unveiled face, the glory of Christ, that we are changed into his image, from glory to glory, by the Spirit of the Lord:” and it is “by comprehending the breadth, and length, and depth, and height, of his unbounded love, that we are filled with all the fulness of Godo.” I do therefore again invite you to contemplate this subject, and to explore the riches of divine wisdom contained in it: I would also have you experience in your souls the riches of its power; that, being transported with a sense of God’s grace and love, you may enjoy, in all its fulness, “THE GLORIOUS GOSPEL OF THE BLESSED GOD.”

MMCCXXIV

SUITABLENESS AND SUFFICIENCY OF THE GOSPEL

             1 Tim. 1:11.

The glorious Gospel of the blessed God.

  1 Cor. 10:3, 4. They did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them; and that Rock was Christ.

ON entering upon my present course, I proposed to take a comprehensive view of the Gospel; and to set it before you in its nature and office, its riches and fulness, its suitableness and sufficiency, its excellency and glory.—The first two parts have been submitted to your consideration: the third part, the suitableness and sufficiency of the Gospel, comes now to be considered by us; and the words which I have read will afford me a very fit occasion for bringing the subject before you. They refer to the sustenance afforded to the whole Jewish nation in the wilderness; and they distinctly mark the parallel that is to be drawn between the food given to them, and that on which our souls are to live under the Gospel dispensation. To all the people of Israel there was but one bread, and one stream of water that followed them. The oldest and the youngest were alike sustained by that food; and all found it equally sufficient for them: nor could any one have desired any other food, without sinning against God, and against his own soul. Had any one refused that food, he of necessity must perish: and so it is under the Gospel dispensation. Christ is that Bread that came down from heaven; and that Rock also from whence the living water proceeds: and, if we make light of that provision, and refuse to partake of it, we die. So our blessed Lord assures us: “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you: but whoso eateth my flesh, and drinketh my blood, hath eternal life: for my flesh is meat indeed, and my blood is drink indeed;” that is, the provision made for sinners in my Gospel, whilst it is necessary for all, is also suited to all, whatever be their states; and sufficient for all, whatever be their necessities.

Let us consider, then,

  I.      The suitableness of the Gospel.

There are three points of view in which it commends itself to us as suitable; namely, as offering to us freely—and communicating to us fully—and securing to us finally, all the blessings which it has provided for us.

First, it offers them to us freely. It requires nothing to be done by us, in order to merit its blessings, or to earn, if I may so speak, an interest in them. They are altogether a free gift of God to man; as much as ever the manna was which was rained about the tents of Israel, or the stream which followed them through all their wanderings in the wilderness. In this light they are represented throughout the whole inspired volume. It is remarkable, that the very first promise of a Saviour was not only given without any solicitation on the part of our first parents, but it was not, strictly speaking, given to them at all; it was included in the threatening denounced by God against the serpent who beguiled them, and was not given directly either to Adam or to Eve: “I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel.” Not only was the Lord Jesus Christ himself the gift of God to man; but every blessing which he has purchased for us comes to us also under that endearing character: as it is written, “The wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord.” Hence all the invitations of the Gospel are sent to us unclogged with any conditions: nothing is required but a desire after them, and a willingness to receive them freely at the hands of God: “Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy, and eat; yea, come, buy wine and milk, without money and without price.” Again: “The Spirit and the bride say, Come: and let him that heareth, say, Come: let him that is athirst come: and whosoever will, let him come and take of the water of life freely.” Now this renders the Gospel suitable to us all: for if we were required to do something to deserve its blessings, what could we do? or what hope could we entertain of acquiring an interest in it? Were an offer of salvation now made to the fallen angels upon such conditions, what would it avail them? They, in their present state, are incapable of doing any thing to merit God’s favour in the slightest degree: and in that same state, that state of incapacity to help ourselves, are we also. But, through mercy, no such work is required at our hands. Both Moses in the law, and St. Paul in the Gospel, concur in this salutary counsel: “Say not in thine heart, Who shall ascend into heaven? that is, to bring Christ down from above: or, Who shall descend into the deep? that is, to bring up Christ again from the dead. But what saith it? The word is nigh thee, even in thy mouth and in thine heart; that is, the word of faith which we preach.” Yes, we do preach, that to receive every thing by faith is the office that is assigned to every child of man: and though, after we have embraced the Gospel, there is much for us to do in order to honour and adorn it, our first reception of its blessings must be altogether free, and we must stand indebted for them solely to the sovereign grace of God.

But, in truth, I say too little, if I merely affirm that the Gospel offers every thing to us freely. The fact is, that St. Paul expresses the greatest jealousy upon this head; and declares, that if we attempt to do any thing, however good in itself, with a view, either in whole or in part, to merit salvation by it, we make void the whole Gospel; “Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.” He tells us, that salvation must be “wholly of works, or wholly of grace.” He reminds us, that if salvation were of works, in ever so small a degree, there would, in that degree, be room for boasting: whereas boasting must be wholly and for ever excluded; and salvation, from first to last, be received as a free gift of God for Christ’s sake.

This is not pleasing to the proud heart of man; because we are ever looking for something within ourselves, as a ground of self-preference or self-complacency. But, what if God had waited till Israel had done something to merit the heavenly food with which he supplied them? It was a free gift which they needed: and it is that which we also need, and which renders the Gospel altogether suitable to fallen man.

Next, the Gospel communicates its blessings to us fully. There is not a want in man which it does not supply. Are we “wretched and miserable, and poor, and blind, and naked?” “It gives us gold tried in the fire, that we may be rich; and white raiment to cover us, that the shame of our nakedness may not appear; and it anoints our eyes with eye—salve, that we may see.” This is a feature of the Gospel which the Prophet Isaiah portrays in very lively colours: “The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings to the meek: he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of the Lord, that he may be glorified.” Now, this passage peculiarly illustrates the point before us; because it takes a view of mankind in a vast diversity of conditions, and represents the Gospel as adapting itself to every different state, and as supplying the precise wants of every individual. And it is the more to be noticed, because our blessed Lord, in the first public discourse that ever he delivered, turned to that very passage, and cited it, and declared it to be that very day fulfilled in their ears. Now, conceive of man in every state that can be imagined; conceive of him as bowed down with a sense of guilt, or harassed with temptations of Satan, or sinking under persecutions from men, or under the hidings of God’s face, or in the prospect of immediate dissolution; the Gospel contains that very thing which he needs—pardon for all sin, strength against every temptation, support under every trial, comfort under every affliction, and life by the simple exercise of faith, precisely as it was given to the dying Israelites by a view of the brazen serpent. Were there any one situation for which it did not yield a supply, or any one thing which it required us to provide from our own store, it would not be a suitable remedy for us. Suppose, for a moment, that the Israelites in the wilderness had been provided with bread and water; but that they had been left to their own guidance, or that no miracle had been wrought to preserve their clothes, or to keep their feet from the common effect of long and wearisome toil; the want of any one thing would have rendered all their other blessings vain and nugatory. And so it would be with us. Say, for instance, to a dying man, ‘You must render such and such services to the Lord, before you can be accepted by him;’ what hope would such painful tidings inspire? But tell him that “Christ died for the very chief of sinners,” and that “those who come unto him he will in no wise cast out,” and you will comfort his soul: and though such death-bed experiences are by no means to be trusted in, yet he may peradventure be made such another monument of grace as was the dying thief, and may be a “jewel in the Redeemer’s crown” for ever and ever.

But, thanks be to God! there is nothing which the Gospel does not impart to us in the hour of need: pardon, peace, holiness, glory, all are vouchsafed to us for Christ’s sake; “who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.”

But that which renders the Gospel pre—eminently suitable to us, is, that it finally secures to us the full possession of its blessings. It represents salvation, with all its attendant benefits, as contained in an everlasting covenant, and made over to all who truly believe in Christ. It represents that covenant, also, as “confirmed by God himself with an oath, in order that, by two immutable things, in which it is impossible for God to lie, we may have strong consolation, who have fled for refuge, to lay hold upon the hope set before us.” It further represents Christ as the Mediator of that covenants, and all its blessings as treasured up in him for our use: and therefore treasured up in him, because, if they had been committed to us, they would have been insecure, or, rather, would infallibly be lost. The statements of Scripture upon this head are as strong and express as can well be conceived. The Lord Jesus Christ himself is said to live in the believer: “I am crucified with Christ: nevertheless I live: yet not I; but Christ liveth in me.” But stronger still is the Apostle’s language in another place: “Ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.” Here, not only is Christ called our life; but our life is said to be “hid with Christ in God:” and from that very circumstance we are justified in hoping, that, when he shall appear, we also shall appear with him in glory. But I apprehend that the real force of these words is not generally seen. I conceive the true import of them to be to the following effect. When God first made man, he committed the life of the whole universe to Adam, as their head and representative, that they might stand in him, or fall in him. But, notwithstanding Adam was perfect, and had but one single restraint imposed upon him as a test of his fidelity, he fell; and, by his fall, brought death and destruction upon all his posterity. Now, in restoring men to his favour, God says, ‘I will not commit your eternal interests into your own hands: for if I do, weak as ye are, and surrounded with temptations, and having your own interests alone confided to you, what can I hope, but that you will cast them all away, and perish? I will therefore give you another Covenant Head and Representative, even my only dear Son, and commit all your interests to him: HE shall be your hope: “he shall be your very life;” yea, “your life shall be hid with Christ in God:” then I shall be sure that no enemy shall prevail against you: for “none can pluck you out of his hands; much less shall any pluck you out of my hands.” ’

In what I have said on this sublime portion of Holy Writ, I would be understood to speak with diffidence. But I believe that the interpretation which I have put upon it is the true sense, and that no one can enter into its full meaning who does not view it in this light. But the point I am insisting on depends not on one or two particular passages: it is the statement of the whole Scriptures. Every soul is given into the hands of Christ, that he may “keep it by his own power, through faith unto salvation.” Hence it is that he could appeal to his Father in his last intercessory prayer, that “of those who had been committed to him he had lost nonea.” And hence it is that St. Paul was so “confident, that, wherever the good work was begun in a soul, it should be carried on and perfected unto the end.” He knew that Christ was the Author of true faith, wherever it existed; and that he, who was “the Author, would also be the Finisher, of itc:” and hence he assured both himself and every believing soul, that, inasmuch as “Christ has said, I will never leave thee nor forsake thee,” we may dismiss all fear, and rest in perfect confidence, that “what he has promised, he is able also to perform.”

Now, then, see how suitable to us the Gospel is, in this point of view. It shews us where our hope is; and that, as “Christ is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy,” we have nothing to do, but to commit ourselves into his hands, and to “live the life which we now live in the flesh, simply by faith in the Son of God, who has loved us, and given himself for us.” And, if we only know and remember “in whom we have believed,” we may be assured, that “he will keep that which we have committed to him,” and “preserve us blameless unto his heavenly kingdomi.”

If any suppose that such a confidence in Christ would supersede the necessity of holy fear and watchfulness, I beg leave, once for all, to say, that, notwithstanding all that God has treasured up for us in Christ, we are still weak in ourselves, and to our latest hour “must we work out our salvation with fear and trembling.” We are saved by faith, as far as it respects God; but we are saved by fear, as far as it respects ourselves: and to every soul under heaven are those words addressed; “Thou standest by faith: be not high—minded, but fear.”

  II.      The sufficiency of the Gospel comes now, in the second place, to be considered.

Truly, it is sufficient for every soul of man, even as the manna and the water were for the whole nation of Israel. For our comfort, for our sanctification, and for our complete salvation, it is perfectly sufficient. It is sufficient for our comfort. Suppose a man to be brought, by a view of his own sinfulness, to the very borders of despair; what can he need more, than to hear that God himself has undertaken his cause, and assumed his nature, and expiated his guilt, by his own sufferings unto death? What would he wish to add to this? What can, by any possibility, be added to it? If this be not sufficient, what can be? His sins, even though they were as numerous and heinous as those of Manasseh himself, are but finite: whereas the atonement offered for him is of value infinite; yes, and the righteousness wrought out for him is also of value infinite. We are told expressly that “the blood of Jesus Christ will cleanse from all sin;” and that “all who believe in him shall be justified from all things, from which they could not be justified by the law of Moses.” Let a man’s sins be of ever so deep a dye, even “though they were red as scarlet or as crimson, they shall be made white as snow.” We can scarcely conceive of greater guilt than that of David, after all the mercies that had been vouchsafed to him, and all the profession of piety which he had made; and yet he prays, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow:” and then he acknowledges the efficacy of this remedy, saying, “Thou hast made the bones which thou hast broken to rejoiceq.” The instances in the New Testament of the efficacy of the Gospel to comfort a believing soul, are numberless. Behold the three thousand on the day of Pentecost, whose hands were yet reeking with the Saviour’s blood: scarcely had they believed in Christ one hour, before they all “ate their bread with gladness and singleness of heart, blessing and praising God.” Wherever Christ was preached, great joy sprang up in the hearts of those who heard the words. And is it not so at this day? What “though we do not see Christ, yet we love him; and, believing in him, we rejoice with joy unspeakable, and glorified.” This is declared to be the invariable effect of the Gospel throughout the whole world: “Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth; break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel.” Only let the Gospel descend as dew upon any place, and “the wilderness will be glad, and the desert will rejoice, and blossom as the rose:” for “the Lord will comfort Zion; he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord: joy and gladness shall be found therein, thanksgiving, and the voice of melody.”

I forbear to speak of other sorrows, and of the consolation which the Gospel will administer under them; because there is no sorrow whatever, which, in weight or poignancy, can be compared with that which a sense of guilt creates in the soul: and, if the supports of the Gospel are so effectual under that, we may well suppose that all minor sorrows shall flee before it, even as the mists before the noon—day sun.

I would observe therefore next, that the Gospel is sufficient for our sanctification. Never was any thing found to change the heart of man but the Gospel. Let any one call to mind the labours of the ancient philosophers, and inquire whether any one ever prevailed so far as to sanctify the hearts, of many, shall 1 say? nay, of one single individual? No; never, from the foundation of the world, did philosophy effect this, in one single instance. But, when the Gospel was preached, what effects were produced in every place! The passions of men were subdued; their lusts were mortified; their habits were changed; their dispositions were made altogether new; and those who had borne in every feature a semblance of their father, the devil, were “transformed into the image of their God, in righteousness and true holiness.” This was nothing but what the voice of prophecy had long before announced: “As the rain cometh down, and the snow, from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.… Instead of the thorn shall come up the fir-tree; and instead of the brier shall come up the myrtle-tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off.”

If it be asked, How the Gospel effects this change? I answer, It reveals a Saviour to us in all the wonders of his love; and thus generates in the soul a desire to serve and honour him. No sooner do we see that we have been “bought with a price,” than we desire to “glorify God with our bodies and our spirits, which are his.” In aid of these new desires, it brings down the Holy Spirit into the soul. That Divine Agent is promised to all who believe in Christ: and Christ does send him down into the hearts of his people, to “strengthen them with might in their inward man,” and to “work all their works in themc.” Thus they become “sanctified in body, soul, and spirit,” and are rendered “meet for the inheritance of the saints in lighte.” Thus does the Gospel sanctify men; filling them with new principles, to which they were utter strangers before; and imparting to them new powers, which none but a believing soul can ever exercise.

I add once more, the Gospel is sufficient for our complete salvation. In no situation whatever can we be placed, wherein it does not afford us “strength equal to our day.” It not only makes us conquerors, but “more than conquerors;” rendering our very troubles a source of joyg, and our conflicts an occasion of more exalted triumphs. Behold the Apostle Paul under a trial of no ordinary kind; a trial so grievous that it seemed almost entirely to overwhelm him: yet, when the Lord Jesus had given an answer of peace to his soul, he was not only reconciled to his trials, but actually took pleasure in them, “I take pleasure,” says he, “in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ’s sake: for when I am weak, then am I strong.” Nay, when in expectation of martyrdom itself, he not only felt no apprehensions, but regarded his sufferings rather as an occasion of joy; and not only congratulated himself upon his prospects, but desired his Christian friends to congratulate him also. But, to enter properly into this part of our subject, we should see what an inconceivable superiority to all the powers, whether of earth or hell, the Gospel imparted to that highly-favoured servant of Christ. Hear his own words, even whilst he was yet contending with all his enemies: “If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God’s elect? It is God that justifieth; who is he that condemneth? It is Christ that died; yea, rather, that is risen again; who is oven at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.” Now here I wish it to be particularly noticed, that not one word of all this is spoken by him as an attainment peculiar to himself as an Apostle: the whole is spoken upon principles common to the whole Christian world: Is God for us? did Christ die for us? and is he risen and making intercession for us? then is the whole of this experience proper for us also, as well as for him: and in it we see, that the Gospel is sufficient to perfect every thing that concerns us; and so to carry us through things temporal, that we may finally attain the things eternal.

Such, then, is the spiritual food which God commends to you this day. And now let me invite you all to partake of it. In rich abundance is your heavenly Father causing the manna to fall around your tents; and at this moment are the streams gushing out like a river, for the satisfying of your thirsty souls. O that we all felt our need of the bread and water of life, as the Israelites did of the food that perisheth! Paint to yourselves the sense of obligation which they felt at having all their wants supplied; and the avidity with which they seized the provisions which were thus afforded them. Would to God that we had some resemblance to them, and could feel an intensity of interest suited to the occasion, now that Christ is freely offered to us for the support of our souls! Remember, I pray you, that not one amongst them was benefited by merely hearing or seeing what God had done for them: no, it was by applying to themselves the heavenly gift, for their own personal comfort and support. In like manner must we also apply to ourselves all the rich provisions of the Gospel: we must “eat the flesh of Christ, and drink his blood,” if we would have our souls nourished unto eternal life. Earnestly would I wish that this distinction should be made, and carefully remembered. We are ready to think that we have done enough when we have heard the Gospel, and approved of the truths contained in it. But we must receive them into our hearts by faith; yea, they must enter into our very souls; and we must live upon them from day to day. Never are we to be weary of feeding upon Christ: we must see and feel that “his flesh is meat indeed, and his blood is drink indeed:” and, feeding daily upon him, we must hunger for nothing else, and thirst for nothing else. At the same time, we must take care to shew that we are really invigorated by this heavenly food, and fitted to prosecute our journey through this dreary wilderness. In a word, whilst we take it to ourselves as suitable, we must shew to others its sufficiency for all that our necessities can require. Let none despise this food. Whether we be old or young, rich or poor, learned or unlearned, Christ is alike needful for us, and will be alike sufficient for us. There is one peculiarity, however, in which the parallel fails, and must be turned into a contrast. Those who ate of that spiritual food died. But shall any one perish who feeds on Christ? No, truly: whoever he may be, he shall become a monument of saving grace, and his soul shall live for ever.

And now, need I add any thing more to shew the importance of receiving Christ, and feeding upon him? Alas! alas! the Israelites in the wilderness needed none to urge them to use the food provided for them, notwithstanding all the benefit to be derived from it was the prolongation of their bodily life, which must at all events terminate in a few years. But what exhortations and entreaties are necessary to induce us to feed on Christ, for the life of our souls! Some fee! no need of Christ, others pour contempt upon him, as unsuitable: others, again, think they must add to him, as insufficient: and few, very few, will live upon him, as “all their salvation, and all their desire.” To those, however, who do sec the suitableness and sufficiency of Christ, I would say, Gather up your portion of the manna daily, before the risen sun has had time to melt it; and refresh yourselves with the living waters with exquisite delight: and, in the strength of this your food, go on your way rejoicing. Yes, “as ye have received Christ Jesus the Lord, so walk ye in him, rooted and built up in him, and stablished in the faith as ye have been taught, abounding therein with thanksgivingn.”

MMCCXXV

THE EXCELLENCY AND GLORY OF THE GOSPEL

             1 Tim. 1:11.

The glorious Gospel of the blessed God.

  Eph. 3:18, 19. Be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

FROM no part of Holy Writ do we obtain a deeper insight into the great mysteries of the Gospel, than from the prayers of the Apostle Paul. He there embodied, as it were, all his views of divine truth, and poured forth his soul to God in terms altogether out of the reach of an uninspired mind; in terms so vast, so grand, so comprehensive, that, with the utmost stretch of our imagination, we find it exceeding difficult to grasp the thoughts contained in them.

I will not detain you with any comment on this prayer, because the subject which I have to bring before you is of itself sufficient to occupy all the time that can reasonably be devoted to one discourse. I have omitted the former part of this prayer, because it is the latter part alone that is applicable to the subject before us, or proper to be brought forward as introductory to this discourse. But to that part I would wish to draw your more particular attention; because, in praying for the Ephesians, that they might “be able to comprehend, with all saints, what is the breadth, and length, and depth, and height of the love of Christ, which passeth knowledge, and by comprehending it be filled with all the fulness of God,” he not only adverts to the subject which I am about to bring before you, but declares that “all saints in the universe ought in some good measure to comprehend it.” It is obvious, on the most superficial view of these words, that the Apostle saw a glory and excellency in the Gospel, beyond what it was in the power of language to express, or of any finite imagination fully to comprehend; and that he regarded a discovery of that excellency as the appointed means of accomplishing in men the whole work of divine grace, and of ultimately filling them with all the fulness of God. Hence it will be seen how appropriate these words are to our present subject; wherein I am to set before you, as God shall enable me, the Gospel of Christ, in all its excellency and in all its glory.

In prosecution of this great object, I will endeavour to exhibit the Gospel, as honouring God’s law; as glorifying his perfections: and as laying a foundation for greater happiness, both to men and angels, than either of them could ever have enjoyed, if man had never fallen.

First, I am to set it forth as honouring God’s law.

This is a point of view in which it deserves the most attentive consideration. For, if we proclaim a free and full salvation, and that simply by faith in our Lord Jesus Christ, we immediately appear to men to set aside the law. And more particularly, when we state, that the law cannot justify any man—that it is not to be observed with any view to obtain justification by it—that we must not so much as lean to it in the slightest degree—and that the placing of the smallest dependence upon it will invalidate the whole Gospel—we are supposed to be downright Antinomians in principle, whatever we may be in practice; and our doctrines are represented as quite dangerous to the community. Now, it must be remembered, that St. Paul’s own statements were, in the judgment of many, obnoxious to this very reproach; and that he was, therefore, constrained to vindicate them from this charge: “Do we, then, make void the law through faith? God forbid,” says he: “yea, we establish the law.”

The law, you will remember, requires perfect obedience to all its commandments, and denounces a curse against every one who shall violate even the least of them in the smallest possible degree. Now, it is manifest that we have broken them in ten thousand instances, and are consequently obnoxious to its heaviest judgments: and yet we say to those who believe in Christ, that they have nothing to fear; for that “there is no condemnation to them that are in Christ Jesus.” Here, then, we seem to set aside the law altogether, both in its commanding and condemning power. But the truth is, that we establish the law in both respects: for the Gospel declares, that the Lord Jesus Christ, the Creator of heaven and earth, was “made of a woman, made under the law,” on purpose that, in his own person, he might fulfil the law which we had broken, and endure the penalties which we had incurred; that so not a jot or tittle should pass from the law, till the whole of it, in every possible view, should be fulfilled. This work he both undertook and executed. He obeyed the law, in its utmost possible extent; and he endured the wrath due to the sins of the whole world. Now, consider how greatly the law was honoured by this. It would have been honoured, if all mankind had obeyed it: and it would also have been honoured, if they had all been consigned over to the punishment they had merited by their disobedience. In either case, its authority would have been displayed and vindicated. But when the Lawgiver himself, the Mighty God, becomes a man, and puts himself under its authority, and obeys all its precepts, and suffers all its penalties, and does this on purpose that the law may be honoured, and that the salvation of man may be rendered compatible with its demands, this puts an honour upon the law which it would never have obtained by any other means, and must for ever render it glorious in the eyes of the whole intelligent creation.

But it is not in the Lord Jesus Christ alone, as our Head and Representative, that the law is honoured: the Gospel engages that every sinner who is interested in its provisions shall himself also honour the law in his own person. For every one, at the time that he comes to Christ for mercy, must acknowledge, that he is justly condemned by the law; and that, if, for his transgressions of the law, he be cast into the lake that burneth with fire and brimstone, it will be no more than his just desert. And this must he acknowledge, not in mere words only, that carry not the heart along with them: no; he must feel that he is actually in danger of this very punishment; and that nothing but a most wonderful act of mercy can ever deliver him from it. He must go to God, as one that sees this very punishment awaiting him; and must, from his inmost soul, cry out with Peter, when sinking in the waves, “Save, Lord, or I perish!” Moreover, in his supplications for mercy, he must plead the sufferings of the Lord Jesus Christ in his behalf. He must not even desire that the authority of the law should be made void; no, not even for the salvation of his soul: he must found all his hopes on the honour done to the law by the sufferings of Christ; and must desire, that those sufferings may be put to his account, as if he himself had endured them: nor is his own mind to be satisfied with any thing which does not satisfy the law, and put honour upon the law. Nor is this all: for he must acknowledge, that without a righteousness commensurate with the utmost demands of the law, he never can be, nor ever ought to be, accepted of his God. He must deeply lament his utter inability to keep the law in this manner; and must renounce all hope in himself; assured, that nothing but perfect obedience can ever be received by God, or be acknowledged by him as honouring his law. A man rightly instructed would deem it an insult to the law to desire that his partial and worthless performances should be regarded as answering its demands: and, in this view, renouncing all hope in himself and his own works, he will plead the obedience which his incarnate God has paid to the law, and trust in that alone for righteousness and salvation. He will not even wish for acceptance with God on any other terms than those of having rendered, either in himself or in his divine Surety, a perfect obedience to the law: in a word, he will regard the Lord Jesus Christ as “the end of the law for righteousness to the believing soul,” and trust in him altogether under that character, “The Lord our Righteousnessc.” Thus you perceive that the Gospel provides for the honour of the law, not only in shewing that it has been honoured by the obedience and sufferings of our incarnate God, but in requiring every sinner in the universe to honour it in his own person, by founding all his hopes on that very mediation by which the law has been so greatly honoured.

Nor have we yet attained a full view of this part of our subject: for the Gospel yet further requires, that all who in this way have found acceptance with God shall endeavour to honour the law by their own obedience to it in every respect. True, indeed, the believer feels that he cannot perfectly obey it: he feels too that he can never, by his best attempts to obey it, recommend himself to God, so as to obtain a justifying righteousness before him: yet he regards the law as “holy, and just, and good;” and endeavours to fulfil it, as much as if he were to be saved altogether by his obedience to it. “The grace of God, which bringeth salvation, teaches him this: it teaches him, that, denying ungodliness and worldly lusts, he should live soberly, and righteously, and godly, in this present world.” Whilst, therefore, he embraces the promises of the Gospel as the one ground of his hope, he will make use of those promises as an incentive to “cleanse himself from all filthiness, both of flesh and spirit, and to perfect holiness in the fear of God.”

Now, this effect of the Gospel is not produced only in a few particular instances; it is universal: nor is there so much as one sinner that ever finds acceptance through Christ, without having this experience realized in his soul. If any person under heaven profess to have obtained salvation through Christ without having this humiliation under a sense of sin—this conviction of his lost estate—this acquiescence in the justice of God as consigning him over to perdition—this consciousness of his inability to repair his breaches of the law—this persuasion that the law ought to be honoured both in its commanding and condemning power—this hope in Christ, as having so honoured it in both respects—this utter renunciation of every other hope—and, in addition to it all, this desire to obey the law, and this determination to honour it in every possible way—I say, if any person without this, as the deep and abiding experience of his soul, should profess an expectation of salvation by Christ, we should not hesitate to say of him, what the Apostle said of the self-deceiving Jews, that, however he may be “seeking after righteousness, he neither has attained it,” nor ever will attain it, in the way in which he is proceeding: he is yet a stranger to the law, and the glory of the Gospel is yet hid from his eyes. He has yet to learn, that, as the Gospel honours the law, so every one that is saved by the Gospel does, and must, in every possible way, and to the utmost extent of his power, contribute to this good work of “magnifying and making honourable the law of God.”

The next point of view in which the excellency of the Gospel is to be shewn, is, that it glorifies all the perfections of the Deity.

That there was a difficulty in making the salvation of man to consist with the honour of the Divine perfections, was mentioned in a former discourse; wherein were shewn the wisdom of God in contriving a way, the power of God in effecting it, and the grace of God in accommodating it to all the wants and necessities of fallen man. My present point will lead me to shew, not merely that this consistency is secured, but that all the perfections of God are more glorified in this way than they could have been in any other. For instance, suppose that man, with all his descendants, had been consigned to misery: the justice of God would have appeared; and his truth also would have been seen: but it would not have been known that there existed in the Deity any such attribute as mercy; or that, if it did exist in him, it could ever find a fit scope for exercise: since the exercise of it must, of necessity, involve in it some remission of the rights of justice, and some encroachment on the honour of the law. On the other hand, if free and full remission of sins had been granted unto man, it would not have been seen how such an act of grace could consist with the rights of justice and holiness and truth. But, in the method of salvation which the Gospel reveals, not only are these perfections reconciled with each other, but all of them are exceedingly enhanced and glorified.

That I may keep as clear as possible of my former subject, I will now confine myself to three of the Divine attributes—justice, mercy, and truth; and shew how a tenfold lustre is reflected upon them in the Gospel salvation, beyond what could ever have beamed forth in any other way.

Justice, as I have said, would have been seen in the condemnation of the human race. But what shall we say of it as exhibited in the Gospel? Behold, the Lord Jesus Christ, who is “God over all,” puts himself in the place of sinful man, and undertakes to endure for man all that the sins of the whole world had merited. But what will justice say, when it finds our sins transferred to him? Will it venture to seize on him? Will it exact the debt of him? Will it draw forth the sword against him, who is “Jehovah’s Fellow?” Methinks the sword, stretched out, would fall from the hand of justice, and refuse to execute its appointed work. But, no: sin is found on our incarnate God. True, it is in him only by imputation: yet, being imputed to him, he must be made answerable for it, and must himself endure all that it has merited at the hands of God. Behold, then, for the honour of God’s justice, the cup is put into the hands of our blessed Lord: and the very dregs of the cup of bitterness are given him to drink: nor is he released from his sufferings, till he can say, “It is finished.” Contemplate, now, this mysterious fact; the God of heaven and earth becoming man, and, by his own obedience unto death, satisfying the demands of law and justice, in order that God, through his vicarious sufferings, may “be just, and yet the justifier of them that believe in Christ.” But could justice be satisfied with nothing less? Would it accept of nothing less? Would it not consent to the salvation of a human being on any other terms than these? Behold, then, I say, how exalted is its character! how inalienable its rights! how inexorable its demands! Truly, in all that it inflicts, either on men or angels, it is not so glorified, as it is in this stupendous mystery.

Next, let us take a view of the same subject in reference to mercy. This Divine attribute would doubtless have been displayed, if man, by a mere sovereign act of grace, had been pardoned. But it did not seem good to the Deity that mercy should so triumph over all his other attributes. It shall indeed be brought forth to light, and have full scope for operation; but its actings shall be such only as shall consist with the honour of every other attribute. But what way shall be devised for this? Divine wisdom, as I have before shewn, contrived a way, wherein God might be at the same time “a just God and a Saviour.” The plan proposed was, that God’s only dear Son should be substituted in the place of sinners. But shall mercy be exercised at such an expense as this? Better were it that all its gracious purposes should be abandoned, than that Almighty God should stoop to such a condescension as this. What! that mercy shall be shewn towards a number of rebellious worms—of creatures that can never contribute any thing to the happiness or honour of their God—of creatures, millions of whom, if necessary for God’s honour, could be created in an instant, in the room of those that should perish; that mercy, I say, might be shewn to these, shall the God of heaven divest himself of his glory? shall the Creator of the universe become a man? shall he have the sins of a rebellious world laid on him? shall he become a victim, and be offered upon the altar of divine justice—that man, worthless man, may be spared? Surely mercy can never require this: it will be content to lie hid in the bosom of the Deity to all eternity, rather than that such a sacrifice should be made for its honour. But no; mercy cannot be so restrained: it pants for an opportunity of pouring forth its benefits into the souls of men. Its bowels are so moved at the sight of a perishing world, that it will not, it cannot, rest. Every thing but God’s honour shall give way to it: and now that that can be secured, no price shall be too great for its descent from heaven to bless our ruined race. Go now to Bethlehem, and see in the manger that new-born infant, your incarnate God, “God manifest in the flesh.” Who sent him thither? Who brought him from his throne of glory, into this world of sin and misery? It was mercy, struggling in the bosom of Almighty God, and prevailing for its own development in this mysterious way. Go again to Gethsemane and Calvary: behold that innocent sufferer: see him prostrate on the ground, bathed in a bloody sweat! see him hanging on the cross, agonizing under a load of his creatures’s guilt, crying in the depths of dereliction, “My God, my God, why hast thou forsaken me?” and expiring under the wrath of Almighty God, the wrath due to him as the Surety and Substitute of a guilty world! Who has brought him to this state? ’Twas mercy: mercy would not rest: it would break forth: rather than not exercise itself towards mankind, it would transfer to God himself the penalty due to them, and write in the blood of an incarnate God the pardon it designed for sinful man. Say, now, whether mercy be not glorified in this astonishing mystery, which the Gospel has so fully revealed?

And truth, also, has derived to itself no less a measure of glory from this stupendous mystery. God had said, “In the day that thou eatest of the forbidden fruit, thou shalt surely die.” When, therefore, man had eaten, what remained but that the threatened penalty should be inflicted on him? The word had gone forth: it could not be revoked: nor could its sentence he reversed, consistently with the sacred rights of truth. What then shall be done? If the sentence is executed on man, the veracity of God is displayed and honoured: but how can man be spared, and truth be kept inviolate? The suggestions of wisdom being approved, and the substitution of God’s only-begotten Son in the sinner’s place admitted, truth willingly accepts the proposal, gladly transfers the penalty, and joyfully inflicts on the victim the sentence due to the offender:—and thus is consummated that mystery which none but God could ever have devised, “Mercy and truth are met together, righteousness and peace have kissed each other.” Thus are not only the different perfections of God made to harmonize in the salvation of man; but justice is exercised in a way of mercy, and mercy is exercised in a way of justice; and both of them, in a way of holiness and truth.

But the glory and excellency of the Gospel yet further appear, in that the Gospel, as I observed in the third place, lays a foundation for greater happiness, both to men and angels, than either of them could ever have enjoyed, if man. had never fallen.

The felicity of angels doubtless is great; as would that of men also have been, if man had never fallen. But, from the Gospel, both the one and the other derive a vast accession to their happiness, beyond all that they would otherwise ever have possessed. In reference to angels, I may say, that if in no other respect they were benefited by the Gospel, they would derive an immense advantage from it, in that, from seeing how great a sacrifice was necessary to restore man to happiness, they must of necessity form a higher estimate of the happiness that has been freely conferred on them: and, in proportion to the sense which they feel of the obligations conferred upon them, must their love to God be augmented, and their felicity advanced.

But, independent of this consideration, I doubt not but they have received by the Gospel a vast accession to their bliss.

I think it will readily be acknowledged, that the happiness of the angelic hosts is derived chiefly, if not entirely, from beholding the glory of their God. From the first instant of their creation, they must therefore have been inconceivably blessed; because, without intermission, they have been basking, as it were, in the beams of divine glory. But, when some intimation was given of the Divine purpose to restore to happiness our fallen race, what astonishment must have seized the whole heavenly choir! They had seen millions of their own species consigned to misery, and hell itself created for their sad abode: and, when man had fallen, they could expect nothing, but that those who were partners in transgression should also be fellow-heirs of the doom assigned to it. But, when they saw that a purpose existed in the Divine mind to pardon man, an entire new view of the Deity must have struck their minds, and filled them with wonder and admiration. From that moment, the great mystery of redemption has been gradually unfolding to mankind: and by every discovery made to the Church, the angels themselves have gained a deeper insight into it. They were represented, under the Mosaic dispensation, by the two cherubim who covered the ark. Those were formed in a bending posture, looking down into the ark, as if desirous of discovering more fully the wonders contained in that typical emblematic ordinance. St. Peter assures us of this; when, speaking of the prophecies relating to the sufferings and glory of our Lord, he says, “Which things the angels desire to look into.” The very word he usesq refers to their bending posture, which I have before mentioned. And that they are brought to more enlarged views of God’s glory in the face of Jesus Christ, by the revelation of it which is given to us, is expressly asserted by St. Paul; who says, that “God would have all men see what was the fellowship of the mystery which, from the beginning of the world, had been hid in God, who created all things by Jesus Christ, to the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God. Hence we find that, at the incarnation of our Lord, a new song commenced in heaven: “Glory to God in the highest, and on earth peace, good-will towards men.” From that hour have they been contemplating all the wonders of his love: and still are they beholding the radiance of his glory, and of the glory of God beaming forth from his face; and from every discovery of the divine perfections they receive a still further augmentation of their bliss. Till the foregoing method of reconciling and glorifying the divine perfections had been revealed to us, the angels could have had no more conception of it than we. They had seen in the works of creation, and had experienced in their own bosoms, a marvellous display of the wisdom and goodness and power and love of Almighty God: but they could never have conceived the least idea of them, as they are exhibited in the gift of his only begotten Son to die for man. All this they learn from the Gospel only: and, consequently, the Gospel, which has contributed so greatly to their happiness, has, on that very account, an excellency of glory deserving of the highest admiration.

And how is the happiness of man also advanced by this great salvation? Doubtless, as I have said before, he would have been happy, if he had never fallen. But what is his happiness in glory now! What views must he have of the divine perfections! What a sense must he feel of “the love of Christ, the breadth and length, and depth and height, of which are utterly incomprehensible!” If, as beholding the glory of God in the face of Jesus Christ, man is on a par with angels, in this respect he is elevated far above them, in that he can say, in reference to the whole work of Christ, ‘All this was done for ME.’ When he beholds the Lord Jesus Christ in his human nature, he must say, ‘My God assumed that nature for ME.’ When he sees Christ “upon his throne, as a Lamb that has been slain,” and surveys the wounds once inflicted on his hands and side, he must say, ‘Those wounds were endured for ME.’ When he contemplates all the glory and felicity of heaven, he must say, ‘This throne was bought for ME; this crown for ME; this inheritance for ME; yes, and bought too with the blood of my incarnate God!’ Every smile of God the Father must be endeared to him, by the thought, that it was purchased for him by the agonies of God the Son, and secured to him by the agency of God the Spirit. Truly, this realizing sense of an interest in all the wonders of redemption must augment the felicity of the saints far beyond that of the angels themselves: and accordingly we find, that the saints are nearer to the throne of God than the angels themselves. “The saints stand round about the throne; and the angels stand round about the saints.” We find, too, that the saints lead the chorus, with an exulting acknowledgment of their own interest in Christ; saying, “Thou art worthy: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred and tongue and people and nation; and hast made us unto our God kings and priests.” But all that the angels can do, is to join in the acknowledgment that Christ is worthy: not one word can they add about their own interest in his work: all that they can say is, “Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing:” therefore, “Blessing and honour and glory and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.”

Say now, Whether there be not a glory and excellency in the Gospel, not only beyond any thing which is generally contemplated, but far beyond what any finite capacity can ever fully comprehend? Yet, how is it regarded amongst us? Does it in any degree corresponding with its importance, occupy our minds as Christians, and our ministrations as ambassadors of Christ? On the contrary, is it not rather viewed with suspicion, and in too many instances loaded with contempt? But would it be so treated, if it were properly understood? See what effects are ascribed to it, and what blessings a just comprehension of this mysterious subject is calculated to impart. In my text it is said, that a view of this sublime mystery will “fill us with all the fulness of God.” And what can be meant by this? Can it be supposed that a creature should ever resemble God in his natural perfections? No: but in his moral perfections we both may and must resemble him, if ever we would behold the face of God in peace. Nay more; we must not only partake of his moral perfections, but must have them all united and harmonizing in us, even as they unite and harmonize in God himself, and in this stupendous mystery, which has emanated from him. For instance; whilst justice, and mercy, and truth, and love, find in us, on all occasions, their appropriate operations, we must be careful that the opposite graces of faith and fear, humility and confidence, meekness and fortitude, contrition and joy, have full scope, not only for occasional, but for constant and harmonious exercise. In a word, we should resemble “God, who is light” itself. In light, you know, there is an assemblage of widely-different rays; some of which, if taken separately, might be thought to approximate rather to darkness than to light. But if the more brilliant rays were taken alone, though they might produce a glare, they would never make light. It is the union of all, in their due proportion, and in simultaneous motion, that constitutes light: and then only, when all the different graces are in simultaneous exercise, each softening and tempering its opposite, then only, I say, do we properly resemble God.

But how shall this character be formed in us? How shall we “be filled thus with all the fulness of our God?” Can it be effected by philosophy, or by the operation of any natural principles? Can any thing but the Gospel of Christ effect it? No; nothing under heaven ever did, or ever can, form this character, but an overwhelming sense of the love of Christ in dying for us: and it is on this account that I have endeavoured to bring this great subject before you. And, O, that it might have a suitable operation upon your souls! Verily, it should fill the soul: it should produce in us somewhat of the effect which it is at this very moment producing in heaven. Behold both saints and angels, all of them prostrate on their face before the throne of God. And wherefore is it that those happy spirits are in such a posture as this? they are all, without exception, overwhelmed with admiring and adoring views of God and of the Lamb. And should not such be the prostration of our souls also, under a sense of the incomprehensible love of Christ, as revealed in the Gospel? Behold the seraphim in Isaiah’s vision: each of them had six wings; with two of them covering his face, as unworthy to behold the Deity, and with two his feet, as unworthy to serve him; and with the remaining two flying through the vast expanse of heaven, to fulfil their Maker’s will. Now this is the use that we also should make of our powers: humiliation and contrition should be united with zeal, throughout our whole deportment: and if we so employ our powers, we may be sure that our progress in the divine life will be advanced, rather than impeded, by these holy self-abasing exercises. In truth, if with David we desire that “the beauty of the Lord our God may be upon us,” it is by this assemblage of graces, so qualified and so tempered, that we must attain the desired blessing.

And now let me entreat, that all, who have heard the subjects which have been discussed, will bear in mind their true scope and intent. Let our aim be high: let our desires be enlarged: let none of us be satisfied with low attainments in religion: let us be content with nothing less than being “filled with all the fulness of God.” Let us take our incarnate God himself for our pattern: for we are expressly told, that “he has set us an example, that we should follow his steps.” “Let the same mind be in us which was also in Christ Jesusc,” that so “Christ himself may be formed in us.” You have seen what self-denial he exercised for us: what then, I would ask, should we not be ready either to do or to suffer for him? Should there be any bounds to our gratitude and zeal and love? Truly, if we be not brought to a sense of his love, and a corresponding devotedness of heart to him, I shall have spoken in vain, or rather worse than in vain: for “the word, which should have been a savour of life to our salvation, will only prove a savour of death,” to our heavier condemnation. But I trust you will not suffer the subject to pass from your minds with the occasion that has brought it before you; but that you will seek to experience it, in all its sanctifying and saving efficacy. Let “the love of Christ” be contemplated by you, till it has “constrained you to live altogether unto him:” and never cease to “behold, as in a glass, the glory of the Lord, till you are changed into the same image, from glory to glory, by the Spirit of the Lord.”

And now, having closed my subject, I humbly “commend you all to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them that are sanctified.”

MMCCXXVI

CHRIST CAME TO SAVE SINNERS

  1 Tim. 1:15.

This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.

IT is said of the Athenians that “they spent their time in nothing else but in telling or hearing some new thing.” This, to say the least, was a very unprofitable way of employing their precious hours: for of the reports that are most industriously circulated, many are false, many doubtful, many frivolous; and of those that are true and important, the far greater part do not properly concern us. But there is one report that has spread far and wide, in which we are all deeply interested; the particulars of which, together with the general character of the report itself, it is our intention to lay before you.

  I.      The report itself—

In general the report is, that “Jesus Christ came into the world to save sinners.” But because of its singular importance, it will be proper that we enter into particulars, and tell you distinctly,

  1.      Who Jesus Christ was—

[He was a man in every respect like ourselves, sin only excepted. But he was God also: he was the only-begotten Son of God, “God of God, light of light, very God of very God.” To declare fully who he was, is beyond the power of any finite being: since “none knoweth the Son but the Father:” yet we know infallibly from Scripture that he was the eternalb, immutable Jehovah, God manifest in the fleshd, God over all, blessed for ever.]

  2.      How he came into the world—

[He was born like other men; but he was not begotten in the way of ordinary generation. He was formed by the power of the Holy Ghost in the womb of a pure virgin, that he might partake of our nature without inheriting our corruption. He was born under circumstances of peculiar meanness: his life also was spent in poverty and disgrace: and his death was the most cruel and ignominious that could be inflicted on him. But he foreknew from the beginning all that he should suffer, and yet voluntarily took upon him our nature, that he might both do and suffer all that was appointed of the Father.]

  3.      For what end he came into the world—

[Never was there such an errand before, or since. His own creatures had ruined themselves; and he came to save them. Though it was his law that they transgressed, and his authority that they despised, and his yoke that they cast off; yea, though he was the one great object of their contempt and abhorrence, he came to save them. Though he knew that they would murder him as soon as ever he should put himself into their power, yet he came to save them; to save the vilest of them, not excepting those who unrighteously condemned him, or insultingly mocked him, or cruelly pierced him with the nails and spear. When there was no alternative but either that they must perish, or he come down from heaven to suffer in their stead, down he came upon the wings of love, and “saved them from the curse of the law by becoming a curse for them.” He suffered that they might go free; and died, that they might live for ever.]

That this is “not a cunningly-devised fable,” will appear, if we consider what is said in the text respecting,

  II.      The character of this report—

St. Paul, who had examined it thoroughly, declares that it is,

  1.      Worthy of credit—

[So strange a report as this ought on no account to be believed, unless it can be proved beyond a possibility of doubt. Credulity in a concern that so deeply involves the honour of God and the welfare of all the human race, would be criminal in the highest degree. But we need be under no apprehensions respecting the truth of this report. “It is a faithful saying:” it is attested by the accomplishment of prophecies the most numerous, the most minute, the most opposite and irreconcileable; of prophecies, which no human wisdom could hare devised, no human power could accomplish. It has been credited by thousands who were at first most adverse to it: it has always appeared with more convincing evidence in proportion as it has been scrutinized and examined: and multitudes have propagated it at the peril of their lives, and sealed the truth of it with their blood. There is no species of evidence wanting to confirm it: so that it is impossible to doubt of its truth, if only we inquire into it with diligence and candour.]

  2.      Worthy of acceptation—

[There are many reports that are true, which yet are unworthy of any serious concern. But this is so universally interesting, and withal so precious, that it is worthy to be received by all mankind with the liveliest joy and exultation. If it be considered only as affecting the present happiness of men, there is no other report deserving of the smallest attention in comparison of this. None but God can tell, how many myriads of souls it has delivered from the deepest distress and anguish, and filled with peace and joy unspeakable. In truth, there is no solid comfort upon earth but what arises from the belief of these joyful tidings. But if we extend our views to the eternal felicity which the crediting of this report has occasioned; if we look at the myriads of saints that are already around the throne of God, and consider what numbers are continually adding to them from this lower world, and what an innumerable host there will be at the last day, that will have been rescued from hell, and exalted to glory solely through their crediting of this report, surely we shall say it is “worthy of all acceptation,” worthy, not merely to be credited, but to be entertained in our hearts with the devoutest gratitude and thanksgiving.]

  We shall CONCLUDE with recommending “this saying” to the attention of,

  1.      Those who have lived in a wilful course of sin—

[You cannot but have some secret apprehension that “your end will be according to your ways,” How acceptable then ought these tidings to be to you! Do not despise them. Do not aggravate your eternal condemnation by rejecting them; neither put them from you, as though they were too good to be true: for Christ came to save even the very “chief of sinners;” and you, if you will believe on him, shall experience his salvation.]

  2.      Those who have been more exemplary in their lives—

Do not imagine that you are able to save yourselves: if you have not been such profligate sinners as others, still you are “sinners,” and must be saved by Jesus Christ, or not at all. You are but too apt to overlook all that Christ has done and suffered for you, under an idea that your moral and religious duties will conciliate the Divine favour: and hence it too often happens, that, while “publicans and harlots enter into his kingdom, persons of your description exclude themselves from it. But know, that “there is salvation in no other:” Christ is, and must be, your only refuge, and your only hope.]

  3.      Those who have already received it into their hearts—

[Doubtless this report has already been a source of joy and consolation to you. But you cannot even conceive how rich a source of blessings it will be, if only you continue to reflect upon it. In it are contained “all the treasures of wisdom and knowledge:” it has a height, and depth, and length, and breadth, that no finite being can comprehend, and that through eternal ages will afford incessant and increasing cause for wonder and adoration. Let this report then be your meditation day and night, and while we, as God’s ambassadors, endeavour to propagate it with our lips, do you endeavour to recommend and confirm it by your lives.]

MMCCXXVII

PAUL’S CONVERSION

  1 Tim. 1:16.

For this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.

THE first question that should occur to our minds, is this, Have I obtained mercy? If a favourable answer can be returned to that, we should inquire, In what manner, and for what ends, mercy has been shewn us? There can be no doubt, but that if persons who are converted to God would frequently look back upon the state in which they were previous to their conversion, they would find the retrospect attended with the most beneficial consequences. Their recollection would furnish them with innumerable facts, which would tend to humble them in the dust, and to excite adoring thoughts of that grace which has so distinguished them. St. Paul appears to have taken peculiar pleasure in this exercise of mind. He embraces every opportunity to speak of his former hostility to Christ, in order to exalt to the uttermost the honour of that God, by whom he had been elected, redeemed, and sanctified. In the preceding verses he had expatiated on this painful subject: and now he improves it for the benefit of others.

In discoursing on his words, we shall notice,

  I.      The circumstances under which the Apostle obtained mercy—

If St. Paul had more to boast of than any, on account of his birth, his education, his strictness, and his zeal, he had also more to be humbled for than almost any other person. For consider,

  1.      His ignorance of himself—

[He had been educated under the most celebrated teacher of his day, Gamaliel; and had made a proficiency beyond any of his age. Yet, skilled as he was in Rabbinical learning, he was wholly ignorant of his own state and character. He knew not that he was a condemned sinner, He knew not the spirituality and extent of the law. He had no idea, that it required perfect unsinning obedience, and consigned men over to perdition for one single offence, whether in thought, word, or deed. Through his ignorance of the law, he imagined himself to be “alive,” and entitled to everlasting life. He moreover judged that he was practising all the moral duties, while he was destitute of almost every just sentiment, or proper feeling. Instead of being humbled as a sinner in dust and ashes, he was lifted up with pride and self-conceit. Instead of being animated with love, and pity, and compassion, he was inflamed with a fiery and wrathful zeal. “He knew not at all what spirit he was of.” In short, he was the very reverse of what he afterwards became.]

  2.      His enmity against Christ—

[He might have had many opportunities of seeing and hearing Christ, on a supposition he bad chosen to embrace them. But, like proud and ignorant bigots of later ages, he would not condescend to hear one who was so generally despised. He probably believed all the scandalous reports that were circulated respecting Jesus, and therefore thought him unworthy of his attention. From the prophecies indeed he could not but know that the promised Messiah was to appear about that time: but having imbibed the prejudices of his countrymen respecting a temporal Messiah, he concluded that Jesus was an impostor; and no doubt rejoiced when the influence of that deceiver (as he thought him) was terminated by his death. But when the doctrines of the Gospel were propagated with such success by the Apostles, then his disappointment appeared, and he broke forth into the fiercest rage against Christ. He determined to extirpate his followers, and to blot out, if possible, the very remembrance of his name. Such was his opinion of Christ, that “he thought he ought to do every thing in his power contrary to his name,” and adverse to his cause. Nor can we doubt, but that if Jesus had put himself again in the power of the Jews, Paul would have been among the first to apprehend and destroy him. None would have been found more ready than he to nail him to the cross, or to pierce his heart with the spear.]

  3.      His cruelty to his fellow-creatures—

[He was present at the stoning of the first martyr, Stephen. He heard the discourse of that holy man; he saw “his face shining like the face of an angel:” he heard him with his dying breath praying for his murderers; but was unconvinced, unrelenting, unmoved. One would have thought that a young man (whose feelings are quick), and a man pretending to morality, should have felt some pity towards one, whose whole appearance was so devout and holy: and that, when the first stone made the blood to gush out, he should have turned away with disgust and horror. But no such effect was produced on him. On the contrary, he feasted his eyes with this bloody spectacle; and testified his consent to the murderous deed, by holding the garments of the murderers, and giving in his looks very evident tokens of his approbation. Having thus tasted of human blood, he thirsted for it, and, like a blood-hound, would be satisfied with nothing else. He volunteered his services in hunting down the victims of his raged. He obtained authority from the chief priests; and in the exercise of it, not only drove the Christians from Jerusalem, but followed them to foreign cities, where he had no jurisdiction. He shewed no pity even to helpless females; but dragged all, men and women, to prisonf, and gave his voice against them that they should be put to death. He suffered none to escape, on any other condition than that of blaspheming the name of Jesush; and thus, while he inflicted on some the pains of martyrdom, he consigned others over to the damnation of hell. From his own description of himself, he more resembled an incarnate fiend than a human being.]

So strange were the circumstances under which this fiery bigot obtained mercy, that we are peculiarly concerned to inquire into,

  II.      The ends for which mercy was vouchsafed to him—

Doubtless many blessed ends were answered. But, without attempting to enumerate them, we shall notice those only that are specified in the text. It was,

  1.      For “the manifesting of Christ’s patience and long-suffering”—

[The long-suffering of Christ appears in the forbearance he exercises towards mankind at large. It was eminently conspicuous in his conduct towards the antediluvian world, whose wickedness he endured for the space of a hundred and twenty years. It was wonderfully displayed also in not executing the most signal vengeance on his cruel adversary, and setting him forth as a distinguished monument of his wrath and indignation. But how truly wonderful does it appear, when we see him stopping this blood-thirsty persecutor in the midst of his career, and revealing his pardoning love and mercy to his soul! To take such a viper to his bosom! to make such a creature “an elect vessel,” an eminent saint, a distinguished Apostle! to exalt such an one to the most honourable service on earth, and the highest throne in glory! how does this love surpass all knowledge and all conception! How is Jesus now glorified in him! and how must he be admired in him for ever, both in the Church militant, and the Church triumphant!

This then was one principal end of so marvellous a conversion, namely, that the exceeding riches of the Redeemer’s grace might be displayed before the whole universe, both in time and eternity.]

  2.      For the encouraging of sinners to believe in him—

[It is not uncommon for persons to apprehend themselves so vile that they cannot be forgiven. But our blessed Lord has given a most effectual antidote to this in the conversion of Paul. It is not without reason that Paul repeatedly styles himself “the chief of sinners:” and he expressly tells us, that he was designed to be a “pattern to all who should hereafter believe on Jesus.” Our adorable Saviour points, as it were, to him, and says; ‘See, thou tempted soul, if thou art as blind as that infuriated bigot, I can make “the scales to fall from thine eyes:” if thine enmity against me be as rooted as his, I can slay it: if thou possessest all that is malignant and diabolical, I can change thee: there is nothing too great for me to do, nothing too good for me to give, even to the chief of sinners. I am the same gracious and almighty Saviour that I was in the day that I converted him; and I am able and willing to do the very same things for thee. Thou seest how freely I bestowed my grace on him. If wrath and malice, and murder and blasphemy, could entitle him to my favour, then certainly he had as good a title as man could have: but if these things rather entitled him to a distinguished place in hell, then thou seest how free and sovereign my grace is; and hast a proof, that “where sin has abounded, grace can, and shall, much more abound.” ’

Who, after beholding this pattern, can despond? Who will put away mercy from him under the idea that he is unworthy of it? Who will be afraid to come to Jesus, because he has no good work to bring as a price of his favour? None that reflect on the salvation of Paul, can ever doubt either the freeness of Christ’s offers, or the sufficiency of his grace.]

  There are two things which, on account of their singular importance, we will further endeavour to impress upon your minds:

  1.      No good that can be possessed will supersede our need of mercy—

[Paul, as has been hinted at before, bad much to boast of: but, notwithstanding all his learning, and strictness, and zeal, he had perished for ever, if he had not “obtained mercy.” Let all consider this; and, renouncing all dependence on themselves, trust in Christ alone, and seek “life everlasting” solely “by believing in him” — — —]

  2.      No evil that can have been committed, shall exclude us from mercy, if we believe on Christ—

[This is the grand scope of the text, and of the discourse upon it. But it never can be repeated too often, or impressed too earnestly on the heart and conscience. It is uniformly attested by all the inspired writers. May God help us to believe the record; and cause us all to experience its truth! If our guilt have been as extraordinary as Paul’s, it may, for ought we know, have been permitted, on purpose that, like him, we may be extraordinary monuments of grace. At all events, we may urge it as a plea with God, that he will be transcendently glorified in our salvation.]

MMCCXXVIII

SALVATION FOR ALL

  1 Tim. 2:3, 4.

God our Saviour…will have all men to be saved, and to come unto the knowledge of the truth.

IT is truly lamentable to see how men, in every age, have strained and wrested the Holy Scriptures, in order to make them speak the language of their own particular creed. Some, averse to the idea that God should express his good-will to all the sinners of mankind, limit the word “all,” and make it signify nothing more than some of all descriptions and characters; whilst others run to a contrary extreme, and deduce from this expression a persuasion that none shall ever perish. It were well, if, instead of contending for human systems, and especially those of Calvin and Arminius, we were content to receive the Scriptures with the simplicity of little children: for, after all that has been said or written in support of those two most prominent systems, it is impossible to reduce the Holy Scriptures either to the one or to the other of them: for, on both hypotheses, there are difficulties which can never be surmounted, and contrarieties which man can never reconcile. It is by attempting to be wise above what is written, that we involve ourselves in all these difficulties. If we would be content to take the Scriptures as they are, and to leave the reconciling of them unto God, by whose inspiration they were written, we should find them all admirably calculated to produce the ends for which they were designed. How delightful is the truth here intimated! and how strange is it, that, instead of enjoying it, and adoring God for it, men will make it only a ground of acrimonious contention! I thank God, that all the Scriptures, whatever be their bearing, are alike acceptable to me; and that, whether they mark the sovereignty or the mercy of God, I am alike ready to prosecute them, in accordance with their plain and obvious meaning. By attending to the original, we shall often find our way clear, when, from a diversity of idiom, a translation scarcely conveys the precise idea. The passage before us, for instance, does not convey in the original any thing like a secret determination in God, but only a willingness, that all should be saved: it is precisely parallel with what is spoken by St. Peter, when he says, “God is long-suffering to us-ward; not willing that any should perish, but that all should come to repentance.” And this is assigned as a reason why God would have us pray for all men. Our intercessions for them are pleasing and acceptable to him, because “he is willing to save all,” without exception and without reserve.

In the words before us, then, we see,

  I.      The disposition of God towards our fallen race—

We are not to understand the text as expressing any decree, either in reference to some favoured individuals, or in reference to all mankind. We have said, that it imports only a willingness to save; and that in that sense it has no limit whatever; the whole human race being objects of his tender compassion, and equally accepted of him, when they seek him in his appointed way.

  1.      For all, without exception, has God given his only dear Son—

[This is affirmed by our Lord himself: “God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” And with this agrees what God spoke to the Messiah by the Prophet Isaiah; “I will give thee for a light to the Gentiles, that thou mayest be my salvation to the ends of the earthd.” With this agrees also what is spoken in immediate connexion with my text: “Christ gave himself a ransom for all, to be testified in due time.”]

  2.      To all has he commanded also his Gospel to be preached—

[“Go into all the world” says our Lord, “and preach the Gospel to every creature.” How amazing is it, that, after such a command, any should call in question the propriety of offering salvation indiscriminately to every child of man! Nor is it the mere tidings of the Gospel that we are to proclaim; but we are to “preach expressly repentance and remission of sins, in the name of Christ, to all the nations upon earth,” and to every individual under heaven. Wherever there is a sinner doomed to wrath, there is a person in whose ears the voice of mercy should be made to sound.]

  3.      Nor is there a human being whom God is not willing to receive—

[What can be the meaning of that invitation, “Look unto me, and be ye saved, all the ends of the earth?” or of that, “Ho! every one that thirsteth, come ye to the waters; come, buy wine and milk, without money and without pricei?” What can our Lord mean, when he says, “Him that cometh unto me I will in no wise cast out?” It can import nothing less than what St. Paul has said: “There is no difference between the Jew and the Greek: for the same Lord is rich unto all that call upon him: for whosoever shall call upon the name of the Lord shall be saved.”]

  4.      God has made these things the subject of the strongest possible asseveration—

[To the whole world does God appeal respecting it: “Have I any pleasure at all that the wicked should die, saith the Lord, and not that he should return from his ways and live?” What answer can any man, who maintains the doctrine of absolute reprobation, return to this? But, to put the matter beyond the possibility of doubt, God makes it also the subject of a solemn oath: “As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” Verily, if such declarations determine not the point, there is no certainty in language: but if they do, in what an endearing light is God here set forth to us; and with what delight should we contemplate him under the character of “GOD OUR SAVIOUR!”]

We must not, however, forget to notice,

  II.      The means whereby his gracious purposes are to be accomplished—

There is but one way of salvation for fallen man—

[“I am the way, the truth, and the life, saith the Lord Jesus: no man cometh unto the Father but by me.” This is plain and positive: and it is confirmed by many passages of Holy Writ, that are equally plain, and equally express: “Other foundation can no man lay, than that is laid, which is Jesus Christp.” And again: “There is no other name under heaven given among men whereby we can be saved, but the name of Jesus Christ.”]

And this way of salvation must be known and embraced—

[“By his knowledge,” says God, “shall my righteous servant justify many.” An unknown Saviour is no Saviour at all. There may, it is true, be different degrees of knowledge required, agreeably to the different degrees of information that we have received. The Jews, before the coming of Christ, could not be expected to have such clear views of him as we possess, because he was not then so fully revealed. As to what shall be required of the heathen, we know but little: nor is it for us to determine what God shall do respecting them. But, in relation to ourselves, the matter is clear: we must know the Saviour, every one of us for ourselves: for “this is life eternal,” says our Lord, “to know thee the only true God, and Jesus Christ whom thou hast sent.” On the other hand, “to them that know not God, and obey not the Gospel of our Lord Jesus Christ, God will come to take vengeance on them” in the great and awful day. In confirmation of this truth, St. Peter appeals even to our own consciences: “What shall the end be of them that obey not the Gospel of Godu?” Our text informs us, that we must “come to the knowledge of the truth,” yea, and to the acknowledgment of it also. In other words, we must believe in Jesus Christ for the remission of our sins, and must make him all our hope and all our salvation: then shall the blessings of grace and glory be accorded to us, and all God’s purposes of love be accomplished in us.]

  From hence we may SEE,

  1.      Whence it is that any are saved—

[To God alone must all the glory be given, if so much as one be ever admitted to the realms of bliss. For what but his love provided a Saviour for us? or what but his grace ever enabled us to believe in him? Never had we “come to the knowledge of the truth,” if he had not revealed it in our hearts; nor would it ever have proved effectual for us, if his almighty power had not made use of it for the renovation and salvation of our souls. It was “He, and he alone, who of his good pleasure wrought in us either to will or do” what was acceptable in his sight.]

  2.      Whence it is that any perish—

[To none but ourselves can any blame attach in this matter. Even the most ignorant heathen are “without excuse,” because they walk not according to the light they have. And as for us, to whom the Gospel is revealed, our blessed Lord complains, “How often would I have gathered you, even as a hen gathereth her chickens under her wings, and ye would not!” The fault is altogether in yourselves: “ye will not come unto me, that ye may have lifeb.” Yes, brethren, I testify against you this day, that whatever excuses you may now urge, when the Judge of quick and dead shall call you to account, you will be “speechless” (muzzled), even as he was who had not on the wedding-garment: and to all eternity will your anguish be inconceivably enhanced by this reflection, that, in all you suffer, you reap only the fruit of your own obstinacy and unbelief.]

MMCCXXIX

THE MEDIATION OF CHRIST

  1 Tim. 2:5, 6.

There is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time.

IT is deeply to be regretted that the Holy Scriptures, instead of being improved for the ends for which they were given, have been made an occasion of the most bitter contentions by the very persons who have most professed to reverence their authority. Men have not been satisfied with receiving the dictates of inspiration with child-like simplicity, but have determined to reduce them to systems of their own; and have wrested to their own views every passage that militated against their pre-conceived opinions. The partisans on either side have been equally guilty in this respect. Amongst modern controversialists, none have more divided the Church, or indulged more acrimonious feelings against each other, than Calvinists and Arminians. The one party have taken all those passages which represent God as a Sovereign, dispensing his blessings according to his own will and pleasure, and have made all the rest of the Scriptures bend to them: the other party have done the same with respect to the passages which assert the freedom of the human will, and which speak of men as the sole authors of their own condemnation. It seems never to enter into the minds of either party, that those passages which they set at variance, may, like wheels moving in opposite directions, be in perfect harmony with each other; and that there may be a subserviency, where they see nothing but direct opposition. If they were once brought to consider this, they would be more candid in their interpretation of each other’s sentiments, and more cautious of wresting from their plain and obvious meaning the passages which they cannot reconcile with their own exclusive system. The words we have just read are a strong-hold for those who adopt the sentiments which are called Arminian. And how does the Calvinist get over them? how does he make the universality of redemption accord with his particular election? He knows not how to do it in a way that shall agree with his own system; and therefore he denies at once that Christ did give himself a ransom for all; and says, that by “all” is meant some of every description, that is, some of all different ranks and orders of men, Jews and Gentiles, rich and poor. But how much better were it for men to confess their own ignorance, than thus to pervert the word of God! It is true that God acts as a Sovereign; and that salvation, from first to last, is all of grace, whether we can reconcile this truth with every other portion of God’s word, or not: nor are we any more at liberty to distort the passages that appear to militate against this system, than Arminians are to misinterpret those which obstruct their views. There is beyond all doubt a harmony in all the parts of the inspired volume, though we cannot exactly see it: (not but that we might see it, and clearly too, if we entered fully into the idea of the subordination of one set of truths to another:) and if we determine to speak all that the Scripture speaks, and as the Scripture speaks it, we shall not be far from the very truth of God. This will not please the partisans of human systems: but it will, as far as such a plan is adopted, produce moderation in our own minds, and forbearance towards all who differ from us.

The way in which the text is introduced deserves particular attention. The Apostle inculcates the duty of “interceding, and giving thanks, for all men” without exception, but especially “for kings and all in authority,” because on them in a very great degree depends the peace and welfare of the Church. As a reason for extending our regards to all, he observes, that God does so in the government of the world, and that Christ has done so in the exercise of redeeming love, seeing that he “had given himself a ransom for all.” The Apostle, whatever be the subject he is treating of, finds an easy and natural transition to Christ, and especially when speaking upon any thing connected with Christian love, of which the love of Christ to us is the great exemplar. This is discovered chiefly in his mediation between God and man: and of that mediation we are led to speak,

  I.      As ordained of God—

“There is one God,” the Creator and Governor of all—

[Amongst the heathen “there were gods many, and lords many; but there is one God, the Father, of whom are all things.” “He is the God of the Jews, and the God also of the Gentilesb;” and both the one and the other he will justify in the same way, “having no respect of persons.” “In every nation under heaven, he that feareth God, and worketh righteousness, shall be accepted of him.”]

He has also given one Mediator for all—

[He is justly offended with his creatures of mankind, because they have sinned against him. In respect of transgression they are altogether on a par with the fallen angels; and might well have been left, like them, to perish in their sins. But God provided a Mediator for them, that through him reconciliation might be effected with them in perfect consistency with his own perfections. This Mediator is his only-begotten Son, the Lord Jesus Christ, who being in the form of God, and accounting it no robbery to be equal with God, was found in fashion as a man, and took upon him the form of a servant. This “man, Christ Jesus,” is the “one Mediator” between God and men. There is no other; there needs to be no other; seeing that he is equally the Mediator of all, and equally ready to effect reconciliation for every sinner under heaven. The typical mediators, Moses and Aaron, and the high-priests in all successive ages, executed their office for the Jews only: but Christ, whom they typified, is the Advocate of all, and “a propitiation equally for the sins of the whole world.”

Seeing then that God is alike the Father of all, distributing blessings to all with an indiscriminating hand; and that he has given his own co-equal co-eternal Son to be alike the Mediator for all, it becomes us to testify our common concern for all, and to promote by every possible means their eternal welfare.]

Let us next view the mediation of Christ—

  II.      As executed by himself—

“He gave himself a ransom” for sinful man—

[A ransom is a redemption-price. Man was in bondage to sin and Satan, death and hell; and to liberate him from this was the end of Christ’s mediation. But how was this deliverance to be effected? The law, which had been broken, must be honoured; and divine justice, which demanded the punishment of the offender, must be satisfied. But fallen man could neither honour the one, nor satisfy the other. Nothing was left for him, but to endure to all eternity the penalty which justice demanded and the law denounced. To render the salvation of man compatible with the rights of law and justice, Jesus assumed our nature, and “was made man,” that in the nature which had sinned he might suffer, and by his own sufferings make an atonement for our transgressions. Having undertaken this great work, he executed it: and there being no other sacrifice sufficient for the occasion, “he gave himself a ransom for us.” “The blood of bulls and of goats could never take away sin.” They were acceptable to God as shadowing forth his sacrifice: but it was his sacrifice alone that could atone for sin, and effect the desired reconciliation between God and man: this therefore he offered, and, when the cup of bitterness was put into his hands, he drank it to the very dregs.]

And this he did “for all” without exception—

[To say that he died for the elect only, is neither scriptural nor true. He died for all: according as it is elsewhere said; “We thus judge, that if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto Him who died for them and rose again.” If all be not ultimately saved by his death, it is not owing to any want of sufficiency in his sacrifice to procure acceptance for them, but to their own impenitence and unbelief. And if all do not come to him for an interest in his sacrifice, it is not owing to any decree of God that of necessity excludes them from a participation in the benefit, or to any want of inclination in the Lord Jesus Christ to save them, but to their own obstinacy in sin. Our Lord said to the whole Jewish nation, “How often would I have gathered you, even as a hen gathereth her chickens under her wings; but ye would not.” This is applicable to the whole human race; and at the last day it will be said to all the ungodly, and especially to those to whom the Gospel of salvation had been sent, “I would, but ye would not.”

Here again then we see the propriety of interesting ourselves with God in behalf of all, since for all without exception did Jesus die.]

It will be proper to consider the mediation of Christ yet farther,

  III.      As attested by the Holy Spirit—

This mediation was “to be testified of in due time”—

  1.      It has been abundantly attested by the Holy Spirit in times past—

[In the writings of the Old Testament it is fully declared. “He was cut off, but not for himself:” “he was wounded for our transgressions: the chastisement of our peace was upon him: the Lord laid on him the iniquities of us ALL.” Of the New Testament this truth forms the sum and substance. When Jesus was just beginning his ministry, he was pointed out by his forerunner as “the Lamb of God that should take away the sin of the worldh.” Our Lord spake of himself as “giving his life a ransom for many.” St. Paul tells us, that “we have redemption through his blood, even the forgiveness of sinsk,” and “reconciliation through the blood of his cross.” St. Peter assures us, that “He bore our sins in his own body on the tree, and suffered, the just for the unjustm.” But it would be endless to accumulate passages; since the whole Scriptures testify of this blessed truth in every part. Suffice it to say, that it forms the one theme of all the glorified saints in heaven, who sing praises day and night “to Him who loved them, and washed them from their sins in his own blood;” saying, “Thou art worthy, for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation.”]

  2.      We also are called to testify of it at this time—

[To preach Christ crucified is the one employment of ministers: and our ministry is called “the ministry of reconciliation” on this very account, because we proclaim to sinners, “that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.” O that our testimony amongst you on this subject were more fully credited, and more deeply felt! We do declare it: we declare it with joy: for “it is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, even the chief.” None are excluded from an interest in him, but through their own fault. God has no pleasure in the death of any sinner. He even condescends to confirm this truth with an oathr. St. Paul bears witness to it in the verse before our text. St. Peter also confirms it, and assures us, that “God is not willing that any should perish, but that all should come to repentance and live.” And, to add no more, St. John says, “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.” Away with the systems that discard these blessed truths, and wrest from their obvious meaning these reviving declarations. Believe it, brethren, that Jesus “gave himself a ransom for all;” and know, that at this moment he addresses you by my mouth, saying, “Look unto me and be ye saved, all the ends of the earth; for I am God, and there is none else.”]

O brethren,

  1.      Stand amazed at this mystery—

[“Great indeed is this mystery of godliness, God manifest in the flesh,” and dying under the load of his creatures’ sins. Whence is it that this mystery is so little contemplated amongst us, and so little felt? Is it that there is any other subject which deserves our attention in comparison of it? No: there is nothing worth a thought in comparison of it. “For the excellency of the knowledge of it, all that the world holds dear is but dung and dross.” Let it then occupy your minds day and night, and fill your souls with transport, as it does the souls of the glorified before the throne of God.]

  2.      Improve it for the salvation of your own souls—

[On your acceptance of this testimony your everlasting salvation depends. “If you believe in Christ, your salvation is sure; if not, you are condemned already, and the wrath of God abideth on you.” Believe then, every one of you, that Christ died for you; and pray to God, that you may be able to see your interest in him, and with joyful confidence to exclaim, “He hath loved ME, and given himself for ME.” Thus shall you be feasted with the foretastes of heaven, and grow up into an increasing meetness for the glory prepared for you.]

MMCCXXX

THE GREAT MYSTERY OF GODLINESS

  1 Tim. 3:16.

Without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

IT has been often said by infidels, that, where mystery begins, religion ends. But, if this were true, there would be no uniformity or consistency in the works of God. All his works both of creation and providence are full of mysteries: there is not any one substance, of which we know all the properties, or any one event, for which we can assign all the reasons. If then there were nothing in religion above the comprehension of man, it would afford a strong presumption, that our religion was not from heaven: for why should it be revealed, if man could have devised it without a revelation? But the inspired writers represent the Gospel as “the wisdom of God in a mystery,” as “a mystery hid from agesb,” and “kept secret from the foundation of the world:” they speak of many of its fundamental doctrines as a mysteryd, a great mystery, a gloriously rich mysteryf; and of its ministers as “stewards of the mysteries of God.” In the words before us, many of the principal events, relating to Christ, and the establishment of his religion in the world, are enumerated, and confessedly declared to be a “great mystery.” Let us then contemplate them in their order, and enter with deepest reverence into the investigation of them.

  I.      “God was manifest in the flesh”—

[It was not a mere creature that took upon him our nature, but God himself, as the Scriptures both of the Old and New Testamenti uniformly assert. He had for many ages manifested himself in the Shechinah, the bright cloud that first abode upon the tabernacle, and afterwards resided in the most holy place of the temple: but at the appointed time he assumed our very nature, with all its sinless infirmities, into a real union with himself, and dwelt substantially on earth in the person of Jesus Christ.

What an astonishing mystery was this! that the Creator of all things should become a creature, and that the infinitely holy God should be made “in the likeness of sinful flesh!” Let us incessantly adore him for this his ineffable condescension, his incomprehensible love.]

  II.      He was “justified in (or by) the Spirit”—

[So deep was the humiliation of Christ throughout the whole period of his sojourning on earth, that he needed the most signal evidences from heaven to justify his pretensions, and to vindicate his character from the charges of blasphemy and imposture. The office of justifying him was committed to the Holy Spirit, who visibly interposed on many occasions to attest his divine mission. When our Lord submitted to baptism, and thereby seemed to acknowledge himself a sinner, who needed to be washed in the laver of regeneration, the Spirit bore witness to him as God’s beloved Son, and as the spotless Lamb that was to take away the sin of the world. When he was accounted a deceiver, and a confederate with the devil, the Spirit enabled him to work the most stupendous miracles in proof of his being the true Messiahn. When he was dead, and imprisoned in the grave, so that his very Disciples thought they had been deceived by him, the Spirit raised him from the dead, and thereby declared him to be the Son of God with powerp. And when Christ had, as it were, staked the whole credit of his Messiahship on the descent of the Holy Spirit after his own ascension to heaven, the Holy Spirit did descend according to his word, and not only rested visibly on the Apostles, but endued them with power to speak divers languages, and to confirm their word with signs following.

And is not this a mystery, that God should reduce himself to such an abject state as to need these attestations to his character; and that the Third Person in the ever-blessed Trinity should be thus necessitated, as it were, to “glorify him,” in order to counterbalance the offence which his humiliation had occasioned?]

  III.      He was “seen of angels”—

[The angels had beheld his face, and had worshipped before his throne from the first moment of their existence: but when he became incarnate, they had views of him, which, before that period, they could not have conceived. How did they exult when they saw him a helpless babe lying in a manger! But what different feelings must have been excited in their breasts, when they beheld him conflicting with Satan in the wilderness, and sinking under the load of his Father’s wrath in the garden of Gethsemane, and in both seasons needing their friendly aid! Nothing is spoken of their viewing him on the cross; but doubless they, who had been so deeply interested about him from his very birth to the hour of his crucifixion, could not but gaze upon him with astonishment and sympathy in his expiring moments. And how gladly did they obey the mandate to confound his adversaries, and to rescue him from the tomb! With what joy did they attest his resurrectionx, and wait upon him in his ascension to the highest heavens, and announce his intention to return again, in like manner as he had ascended, to judge the worldz!

It is perhaps to these testimonies which the angels bore to Jesus, rather than to the mere circumstance of their seeing him, that the Apostle alludes in the words of our text. And surely, if it be mysterious, that the Spirit of God should bear testimony to him, it is no less a mystery, that his own creatures should be employed in such an office.]

  IV.      He was “preached unto the Gentiles, and believed on” by them—

[The Jews, who had for two thousand years been the peculiar people of God, could not conceive that any but their own nation should be admitted to the Divine favour: and indeed, to such a degree were the Gentiles immersed in ignorance and sin, that they seemed as if they were utterly excluded from the hope of mercy. But “God’s thoughts were not as man’s thoughts, or his ways as man’s ways:” for, by his express appointment, the Gospel was preached to all nations, and salvation through Christ was proclaimed to every creature. The Apostle himself had been the honoured instrument of conveying this mercy to them; and had the happiness of seeing, that he had not laboured in vain, or run in vain. There were multitudes in every place who received the word with all readiness of mind, and rested all their hopes of salvation on their incarnate God. Their prejudices vanished; their passions were overcome; and their whole souls were subdued to the obedience of faith.

And were not these things also mysterious, that the poor idolatrous Gentiles should have such glad tidings proclaimed to them; and that he, who had not saved himself, should be regarded as the Saviour of the whole world?]

  V.      He “was received up into glory”—

[The return of Jesus to his heavenly mansions is generally thought to be here referred to: but perhaps the reference rather is to the glorious reception which he met with among those who believed on him: they did not merely assent to the truth of his Gospel, but received him into their hearts with most fervent love. “No sooner did they hear of him, than they obeyed himb,” and accounted his service to be perfect freedom: and so unreserved was their surrender of themselves to him, that they desired “every thought,” as well as every action, “to be brought into captivity” to his will. In short, they “counted all things but dung for the excellency of the knowledge of Christ Jesus their Lord;” nor were their goods, their reputation, their liberty, or their life, of any value, when put in competition with his will, or when an opportunity was offered to sacrifice them to his honour.

Such was the reception given him wherever his name was preached: multitudes in every place “blessed themselves in him,” and “rejoiced in him with joy unspeakable.” And what a glorious mystery was this! that foreigners should so highly honour one who had not only been abhorred by all his own countrymen, but had been executed by them as the vilest of malefactors! and that men of every nation under heaven should feel such love to one whom they had never seen, as to renounce for his sake all that their eyes had seen, and all that was held dear among them! This was wonderful indeed: yet, wonderful as it is, it is still daily experienced, and daily manifested, by all that believe.]

  We CONCLUDE with submitting to your consideration two important QUESTIONS:

  1.      What reception have you given to this mystery?

[Are the great subjects of Christ’s humiliation and glory entertained by you with that reverence which is due to such mysterious truths? I thank God they are preached among you; but are they not in too many instances neglected by you, instead of meeting with that reception they deserve? — — — Beg then that the Holy “Spirit would take of the things that are Christ’s and shew them unto you.” And endeavour to give the Lord Jesus such a reception now, that you may be welcomed by him in the great day of his appearing.]

  2.      Are you experiencing the Gospel to be indeed a mystery of godliness?

[It is to but little purpose to “call Christ Lord, if we do not the things which he says.” He will “save us from our sins;” but never in them. He came to “redeem us from iniquity, and to purify unto himself a peculiar people zealous of good works.” Let us not then attempt to make him “a minister of sini;” but endeavour to shew the sanctifying, as well as saving, efficacy of his Gospel. Let us shew, that while “the grace of God bringeth salvation to us, it teaches us to deny all sin, and to live righteously, soberly, and godly in this present world.”]

MMCCXXXI

GODLINESS PROFITABLE UNTO ALL THINGS

  1 Tim. 4:8, 9.

Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. This is a faithful saying, and worthy of all acceptation.

AS in the natural man there is a total alienation of heart from God, so, after that he has been in some measure awakened to a sense of his duty, there is in him a constant proneness to turn aside from God, and to rest in something short of a total surrender of the soul to him. This appears from the numerous controversies which were agitated in the apostolic age. Christians even in that day were not contented with receiving the truth as it is in Jesus, but laboured to blend with it some favourite notions, either of Jewish superstition or Gentile philosophy; by means of which they drew away the minds of many from the simplicity of the Gospel, and from that practical regard to it which constitutes our highest duty. It is observable, too, that persons addicted to this habit always lay a very undue stress on their own peculiarities, and display more zeal in the propagation of them than in the diffusion of the Gospel itself. It is in reference to such practices that the Apostle is speaking in the words before us. He is cautioning Timothy against being led astray by them, or giving any countenance to them in his ministrations, which should rather be directed to the inculcating and enforcing of vital godliness: “Refuse profane and old wives’ fables,” says he; “and exercise thyself unto godliness: for bodily exercise, that is, a carnal attention to such things, profiteth little: but godliness is profitable unto all things, having promise of the life which now is, and of that which is to come. This (this character of godliness, as deserving and demanding our exclusive regards) is a faithful saying, and worthy of all acceptation.”

In confirmation of this saying, I will endeavour to shew,

  I.      The profitableness of true godliness—

“Godliness” here stands in opposition to all that superstitious or contentious men would place in its stead. It is to be understood as comprehending a surrender of ourselves to God, as his redeemed people, and a life of entire devotedness to his service. Now this is profitable,

  1.      In relation to the present life—

[What is it that has deluged the whole world with misery? What but sin? The world would still have been a paradise, if man had continued to retain his primitive holiness: and, so far as divine grace prevails to restore holiness to man, the world is again restored to its paradisiacal state of happiness. True it is that the best of men are yet subject to wants, diseases, and death; so that how holy soever they may be, they must yet partake of the bitter consequences of sin. But the advantages enjoyed by the godly over all the rest of mankind are exceeding great.

First, The godly are delivered from the dominion of evil passions, which agitate all the rest of mankind.—See what the state of the world is by reason of pride, envy, malice, wrath, revenge: see what evils abound by reason of covetousness, ambition, lewdness, and selfishness, in ten thousand forms: mark the jealousies of rival kingdoms; the contentions in smaller societies; the feuds in families; and the workings of evil tempers in individuals: see how almost every human being has his life embittered by something inflicted by others, or brooding in his own bosom: and then say, Whether he has not the advantage, who has learned to “mortify his earthly members,” and to “crucify his flesh with its affections and lusts?”

Next, The godly are enabled to live under the influence of love:—and need I say what a source of comfort that is? Read the description of love as set forth in the 13th chapter of St. Paul’s First Epistle to the Corinthians, and judge, whether the exercise of such dispositions be not conducive to the happiness of the soul.

Again; The godly are freed from numberless temptations, into which the ungodly rush without restraint.—The ungodly, by their intercourse with each other, are walking, either in the midst of thorns and briers, where they constantly receive or inflict some painful wound; or, if their path be more pleasant, they only countenance each other in ways, which bring guilt upon their souls, and involve each other in irremediable ruin. The godly, on the contrary, by keeping at a distance from such snares, avoid the evils connected with them; and by their mutual intercourse promote the edification of each other in faith and love, in peace and holiness.

Add to all this, The godly enjoy peace with God, and a blessed prospect beyond the grave.—Oh! who can estimate this advantage? Who can tell what joy a sense of God’s pardoning love brings into the soul? Who can declare what the believer feels in his secret walk with God; in pouring out his soul before him, in apprehending and pleading God’s gracious promises, in surveying the fulness of righteousness and grace which is treasured up for him in Christ Jesus, in contemplating every event as ordered for his spiritual and eternal good, and in looking forward to an eternity of bliss in heaven? Who, I say, can calculate these advantages, which are the exclusive portion of the godly?

If it be said, that this description of the believer’s advantages is not realized in fact, I grant that the generality of religious professors do not experience them to the extent that we have spoken of them. But why do they not experience them to this extent? Is it that they do not necessarily attach to vital godliness? No: but that godliness is but at a low ebb amongst those who profess to live under its influence. Were the professors of religion more like to the Apostles in vital godliness, they would, in the same proportion, be elevated above all the rest of the world, both in their character and enjoyments. They would indeed have their afflictions, as the Apostles had: but their “consolations should abound far above their afflictions,” yea and even by means of their afflictions. And, as it is said that “godliness has the promise of all this,” I will leave it all to rest upon that one saying, “If a man love me, he will keep my words; and my Father will love him; and we will come unto him, and make our abode with him.” Let the love of God the Father, and the in-dwelling of the Father and of Christ Jesus in the soul, be duly estimated, and we will leave any man in the universe to judge, whether godliness be not profitable as it respects this present life.]

  2.      In reference to the life to come—

[Of this there is so little doubt, that we need scarcely stop to confirm it, more especially as our further views of this subject demand a very peculiar attention. Let it only be recollected, that “to those who by patient continuance in well-doing seek for glory and honour and immortality, God has promised eternal life;” and that “they who overcome in this warfare shall sit down with Christ upon his throne, as he sitteth on his Father’s thronec:” and nothing more need be added to establish this obvious and acknowledged truth.]

Such being the profitableness of true godliness, we proceed to state,

  II.      The importance of it in that particular view—

Those who have not duly considered this subject would not have expected to find such a peculiar confirmation of it as the Apostle has added in our text. When, in a preceding chapter, he was about to declare the stupendous mystery, that “Christ Jesus came into the world to save sinners,” he prefaced it with this declaration, that the truth he was about to utter was “a faithful saying, and worthy of all acceptation.” There the importance and mysteriousness of the truth easily account for the solemnity with which it is introduced: but where there is nothing affirmed but the profitableness of godliness, we seem to think so solemn a confirmation of it quite unnecessary. But we shall soon be of a different opinion, if we contemplate this truth in connexion with the subjects which both precede and follow it. We say then, that the profitableness of vital godliness ought to be regarded as a matter of primary and universal importance;

  1.      As tending to keep the mind from unprofitable speculations—

[The whole preceding context refers to speculations which either already existed in the Church, or should at a future period be introduced. Heretics and apostates were even then at work to spread their pernicious doctrines; those who were of Jewish origin “giving heed to fables and endless genealogies, which ministered questions rather than godly edifying that is in faith;” and those from among the Gentile converts obtruding upon the Church their “profane and vain babblings, and oppositions of science falsely so calledg.” The effect of these speculations was exceedingly pernicious: for whilst “conceited and ignorant men doted about such questions and strifes of words, they filled the Church with envy, and strife, and railings, and evil surmisings, and perverse disputings,” and eventually turned many from the faithi.

Now in every age of the Church there are many, who, being themselves, through the subtilty of Satan, turned away from the simplicity of the Gospel, labour to propagate their own peculiar opinions, and to “draw away disciples after them.” Their views are often extremely specious, as were those of the Jews who sought to honour Moses, and those of the Gentiles who from a professed regard for the honour of Christ pleaded an exemption from obedience to the moral lawl. Frequently there is much truth mixed up with their errors; and their mistake lies not so much in what they would maintain, as in the undue importance which they attach to some points to the exclusion or neglect of others that are equally important. In a word, they, though “false apostles” in reality, are often so specious, that they appear like apostles of Christ himself.

How then are we to guard against such deceivers? I answer, By having our minds fully intent on practical and vital godliness. We shall see in a moment, that by suffering our minds to be turned into the channel of controversy, we shall lose much of that heavenliness of mind, that sweetness of temper, that expansion of love, and that singleness of eye, which are the brightest ornaments of our religion, and indispensably necessary to our true happiness. And what shall we gain to compensate for this loss? Nothing but a conceit of our own superior wisdom, and an uncharitable contempt or hatred of all who differ from us. This is the point which the Apostle labours so strenuously to impress upon our minds. “Refuse,” says he, “all such exercises; for they are of little profit: but exercise thyself unto godliness,” the profit of which can never be duly estimated. Keep habitually upon your minds a sense of the value of true godliness, and you will have no disposition for controversies, nor any satisfaction in the company of those who would obtrude their noxious sentiments upon you. You will act rather in conformity with the apostolic injunction, “From such withdraw thyself.”]

  2.      As sustaining the mind under all the trials and difficulties that we may have to cope with—

[To this the Apostle refers, in the words following my text. Exercise yourselves, says he, in this, which will be so profitable to your souls; “FOR” from my own experience I can declare, what support you will find from such conduct, in all the trials that you may be called to endure; “FOR therefore we both labour (gladly), and suffer reproach (cheerfully), because” we are upheld by a consciousness that we are living entirely upon God, and for God. That the lovers of subtle questions and curious disputations have a zeal, we acknowledge; and that they will often make sacrifices in defence of their tenets, we acknowledge: but in self-denying labours, and patient sufferings for the honour of God and the welfare of mankind, their exertions are paralysed. Their minds become contracted; and they are altogether occupied in maintaining their peculiar notions, and in gaining proselytes to their own party. Not so the persons who steadily labour for the attainment of vital godliness. They have their hearts more and more enlarged with love both to God and man. They feel so rich a recompence sweetly and continually flowing into their souls, that they only regret they cannot do a thousand times more for God, and that they should ever experience any thing but unqualified delight in what they suffer for him. They will “forget all that is behind, and press forward to that which is before;” like persons in a race, who have no desire but to fulfil the will of God, and to “finish their course with joy.” In this respect then, no less than in the former, is godliness truly profitable; and that it is so, “is a faithful saying, and worthy of all acceptation.”]

  Let me then, in this view of the subject, entreat you all,

  1.      To esteem godliness according to its true character—

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