Heb. 2:10.
MMCCLXI
FALSE PROFESSORS DESCRIBED
Tit. 1:16.
They profess that they know God; but in works they deny him.
AT a time when the profession of godliness is everywhere abounding, it is of peculiar importance to lay down marks whereby the upright may be distinguished, and the hypocritical be put to shame. There have ever been in the Church, many, whose characters would not bear investigation, and whose conduct was the very reverse of what their profession required. In the days of the Apostle there were “many unruly and vain talkers and deceivers, who subverted whole houses, teaching things which they ought not, for filthy lucre sake:” and of these he hesitated not to declare, that “whilst they professed that they knew God, they in works denied him.”
Now, as such persons abound in all ages, I will enter into a fuller consideration of the character here delineated ; and observe respecting it, that it is,
I. A common character—
[As all who were the natural descendants of Abraham were considered as professing the faith of Abraham, even whilst they were living altogether without God in the world; so all who name the name of Christ are considered as Christians, though they never think of departing from any iniquity which their hearts affect. But it is not of such persons that I intend to speak. The persons mentioned in my text evidently wished to be regarded as religious : and therefore it is to persons of that description that my attention shall be confined. These, indeed, embrace a great variety of character: for, whilst some take up religion in a formal kind of way, as a means of gaining a reputation for sanctity, others vaunt themselves in an experience of its power upon their souls. Of the former class are those whom St. Paul speaks of, when he says, “Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law; and art confident, that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.” Of the latter class are they whose hearts have been impressed in a measure with divine truth, and brought in some degree under the power of religion, but who yet hold fast some secret lusts which they will not part with. Of such the Prophet Isaiah speaks: “They call themselves of the holy city, and stay themselves upon the God of Israel.” Of such also God speaks by the Prophet Ezekiel: “They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words; but they will not do them : for with their mouth they shew much love, but their heart goeth after their covetousness.”
Now, of both these classes there are very many in the present day. At a former period, the pharisaical class were the more numerous ; but at this time the hypocritical. In some respects they differ widely from each other, and hold each other in contempt : but, in the main point, they are agreed; namely, in not walking agreeably to their profession. Neither the one nor the other give themselves up wholly to their God : some hidden abomination, like a worm at the root, impedes their fruitfulness in good works, and prevents them from “bringing forth any fruit to perfection.” Were I to distinguish between them, I should say, the one profess religion generally ; the others profess religion of a superior cast : but, when the whole of their spirit, and temper, and conduct, are compared with the Scripture-standard, they shew that their hearts are not right with God ; and that, whilst “they draw nigh to him with their lips, their hearts are far from him.”]
It is also,
II. An awful character—
In two respects do these persons fearfully betray their extreme folly and wickedness:
1. They grievously dishonour God—
[In proportion as they profess a zeal for God, is God implicated, if I may so say, in the evils which they commit. Not that God has indeed any responsibility on their account: but an ungodly world, who hate religion, will take occasion to condemn religion itself for the faults of those who profess it, yea, and to “blaspheme the very name of God himself on their account.” Unreasonable as it is that “the way of truth should be evil spoken of” on account of those who walk not according to its dictates, still this is what men will do, in vindication of themselves, and for the purpose of decrying all serious godliness. But this greatly aggravates the guilt of those who thus expose religion to contempt, and cast a stumbling-block in the way of a perishing world. Truly it were “better that a millstone were hanged about the neck of such persons, and that they should be cast into the sea,” than that they should continue to involve themselves in such tremendous guilt.]
2. They fatally deceive their own souls—
[No persons are less disposed to suspect themselves than these. Their profession stands with them in the place of practice. They think only of what they do; but never reflect on what they leave undone. If they “say, Lord, Lord,” it never comes into their minds to inquire how far they “do the things which he requires of them.” The godly themselves express not a greater confidence of their state before God, than these. Hence it is that they are so frequently warned against self-deceit; “If a man think himself to be something when he is nothing, he deceiveth himself.” And again; “If any man seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that man’s religion is vain.” Of such persons there is little, if any, hope: because they imagine themselves already possessed of all that the Gospel offers, and therefore are deaf to the invitations and entreaties which they deem applicable only to persons less favoured than themselves.]
Such an one is truly,
III. A pitiable character—
In the midst of light “they walk on still in darkness”—
[Professing that they know God, they take, of course, the Scriptures for their guide: but, with respect to the real life of godliness, they are yet ignorant, because that “darkness has blinded their eyes.” In truth, they see every thing through a wrong medium, and as it were with a jaundiced eye; and the very principles which they profess serve only to beguile them to their ruin. Unhappy souls! “whose very light is darknessk,” and whose knowledge causeth them to err!]
With all imaginable opportunities for salvation, they improve not any for their good—
[They have the ordinances of religion, yea, and take pleasure in them too; but they remain unhumbled, and “uncircumcised both in heart and life.” The very word they hear, which to others is “a savour of life unto life,” proves to them only “a savour of death unto death.” The more formal of these characters satisfy themselves with a mere round of duties; and the more enlightened of them place their own feelings and conceits in the stead of vital godliness; and thus both the one and the other turn the very means of salvation into occasions of augmented guilt and misery. The very sun and rain, which ripen others, do but prepare them for fuel in the fire of hell.]
Buoyed up with the most glorious hopes and prospects, they have nothing awaiting them but the most fearful disappointment—
[They dream of heaven at the termination of their earthly pilgrimage: but, alas! what horror will seize hold upon them at the instant of their departure hence! It is not only the tree which bears bad fruit, but that which bears not good fruit, that will be cast into the fire: not those only who had no lamps, but “those whose lamps were destitute of oil, that will be cast into outer darkness, where is weeping and wailing and gnashing of teeth.” They will carry their delusive hopes even to the bar of judgment: but their claims will be disallowed, and their pleas be of no availr. Their eyes will then be opened to see their folly; and they will be left to reap for ever the fruit which they have sown.”]
Let me now entreat you to INQUIRE into,
1. Your profession—
[Think not that a merely speculative knowledge, however extensive it be, will suffice. To know God aright, you must know him, as reconciled to us in Christ Jesus; and must so know him, as to renounce every other hope, and to rely altogether on Christ alone. Then only do we know him aright, when we “cleave unto Christ with full purpose of heart.”]
2. Your practice—
[It is to little purpose that we hear and approve of the word, “unless we be doers of it also:” nor can we have any satisfactory evidence that we know God, except by obeying his commandmentsu. See, then, that with your profession there be also a holy consistency of conduct: and take care to “shew forth your faith by your works.”]
MMCCLXII
SOBER-MINDEDNESS
Tit. 2:6.
Young men likewise exhort to be sober-minded.
THE first object of a Christian minister is, to proclaim the Gospel of salvation, in all its freeness and in all its fulness. This is the foundation of a sinner’s hope: and unless this foundation be firmly laid, it will be in vain to attempt any superstructure; since from the Gospel alone, and from Christ as revealed in it, can we obtain that strength which is necessary for the production of any good work whatever. But, when we have made known “the truth as it is in Jesus,” we must go on to inculcate holiness in all its branches; and not in general terms only, but with a special reference to every particular person whom we may have occasion to address. Titus, though but a youth, was enjoined to officiate with all the authority of a divinely-appointed minister; and to address with equal fidelity the aged and the young, on the subject of their respective duties: “Speak thou the things which become sound doctrine:” exhort alike “the aged men, and aged women,” “the young women also, and the young men,” giving to each the instruction suited to his own peculiar state and condition. To the aged men and aged women many important hints were to be offered; as to the young women also, through the medium of the matrons. In every one of these, sobriety of mind bears a part: but in the instructions which he is to give to young men, it comprehends the whole; since, if they be thoroughly imbued with that, it will form their whole character agreeably to the mind of God. I shall not, however, so confine my observations to the one sex as to overlook the other, but shall address myself indiscriminately to youth in general. And in doing this, I will,
I. Shew whence it is that young people need this particular counsel—
1. They are inexperienced as to the world—
[The world, in the eyes of youth, looks fair, and promises much happiness to those who will worship at its shrine. Its allurements are set forth on every side; and its votaries are everywhere inviting us to participate their delights. But its choicest flowers conceal a thorn; its sweetest draughts are impregnated with poison. Of all that it contains, there is not any thing that is capable of affording any permanent satisfaction: on every thing in it is stamped, in characters that are indelible, this humiliating inscription, “Vanity and vexation of spirit.” Over this, however, is hung a veil, which time and experience alone are, for the most part, able to remove. What wonder then is it, if youth, who see nothing but the outward garb of the world, admire its glittering vanities, and give themselves to the pursuit of its empty shadows? What wonder, if, after having got a taste of its delusive pleasures, they suppose, of course, that the harvest will correspond with the first-fruits? But the event never justifies the expectation. To none did the world ever yet prove a satisfying portion: and therefore, in the commencement of their course, the counsel in the text is necessary for every child of man.]
2. They are but little acquainted with their own hearts—
[They take credit to themselves for meaning well: and they do perhaps, on the whole, mean well: entertaining no deliberate purpose to offend either God or man. But they are not aware how strong a bias there is within them, or through what a delusive medium they behold the things around them. Their prejudices are all in favour of the world: their passions are pleading strong for indulgence: self-denial is in its very nature painful: and, if only they keep within the bounds prescribed by custom, they can see no reason why they should debar themselves from any species of indulgence. By gratification, their dispositions, their habits, their very sentiments, are confirmed; and thus they proceed in their vain career; “calling good evil, and evil good; putting darkness for light, and light for darkness; bitter for sweet, and sweet for bitter:” in a word, whilst they feed on ashes, a deceived heart turns them aside; so that they cannot deliver their souls, or say, “Is there not a lie in my right handc?” How needful for them the counsel in our text is, must be obvious to every considerate mind.]
3. They are surrounded on every side with evil counsellors and vicious examples—
[The great mass of mankind are walking after the imagination of their own hearts, and not after God. Nor are they ashamed of what they do: yea, rather, they glory in their shame, and with undaunted effrontery persuade all around them to “follow their pernicious ways.” The votaries of real piety, on the contrary, are few; and in their habits they affect an unobtrusive concealment. Of course, young people conceive that the great majority are right; and that those who are walking in a narrow and unfrequented path, are actuated by some vain conceit, against which it will be well to guard. The invitations too of the gay are welcome, because they meet with a congeniality of sentiment and feeling in the youthful bosom; whilst the lessons of wisdom and piety find a very reluctant admission into the soul. We need only observe how different an ear young people turn to the counsels of wisdom, and of folly, and we shall see the importance of the admonition in our text, and the necessity of “exhorting them to be sober-minded.”]
Having shewn what need young people have of counsel, I will,
II. Suggest such counsel as their situation requires—
Under this head we might range through the whole field of practical wisdom, and bring forth topics which would occupy a whole volume. But we must content ourselves with a few brief hints:
1. Some more general—
[The first point that I would press on your attention is, to get your souls deeply imbued with the concerns of eternity. If the concerns of time have the ascendant in your hearts, there can be no hope of your ever being sober-minded, because your views and dispositions are radically wrong. You are immortal beings; and must never forget, that in a few more hours you will be standing at the tribunal of your Judge, and be consigned by him, for ever, either to heaven or to hell. If that be kept out of sight, every species of delusion will be harboured in the mind, and will reign without controul — — —
But it is not a general conviction that will suffice. No: you must pray to God to guide you in every step of your way. So “deceitful is sin,” and so “desperately wicked is the heart,” that no human care can preserve you. It is God alone that can keep the feet of his saints. Had you all the zeal of Peter, you might, in a time of trial, deny your Lord, and dissemble with your God. To your latest hour you must entreat of God to guide you; for “it is not in man that walketh to direct his paths;” and, in every step you take, you must say, “Hold thou me up, and I shall be safe” — — —
You must also be diligent in studying the word of God. There is something very imposing in the maxims of the world; and you will easily be misled by them. But the word of God must be your rule: it must be the one touchstone, by which you are to try every sentiment and every practice. You must take the sublimest precepts of Holy Writ, and set before you the brightest examples that are there exhibited: you must behold an Abraham sacrificing his only son at the command of God; and a Moses giving up all the treasures of Egypt, that he might participate affliction with the people of God. You must follow the Apostle Paul in all his diversified scenes of trial; and see what spirit he manifested, what conduct he pursued. Above all, you must contemplate your blessed Lord and Saviour in every step which he took whilst sojourning in this polluted world. It is in this way that you must attain sobriety of mind. The world will call these things enthusiasm: but, whatever the world may say or think, your wisdom is to “be conformed to Christ,” and to “walk in all things as he walked.”]
2. Others more particular—
[General rules will scarcely suffice to mark with sufficient accuracy the counsel in my text. I would therefore descend to a few particulars; and say, Consider what becomes you in your place and station. There are particular duties assigned to different situations: to you who are in earlier life, the virtues of modesty, and diffidence, and submission, are of prime importance. Nothing is more hateful than conceit and waywardness in the youthful mind. The younger are especially commanded to be in subjection to the elder, and especially to those elders who are placed by God in authority over us: and, wherever there is sobriety of mind, there will be a willing obedience to all lawful authority, and a diligent performance of every appointed duty. Humility, respect, and deference to the judgment of superiors, are pre-eminently characteristic of a well-regulated mind.
I would also say, Consider, on every occasion, what impression your conduct is likely to make on others. This is on no account to be overlooked. An inattention to it is productive of incalculable evil. We are not at liberty to cast stumbling-blocks in the way of others. Religion of itself, however careful we may be, will be sufficiently offensive to the carnal mind, without having any thing added to it by our imprudence. We should guard, as much as possible, that “our good may not be evil spoken of:” and if, as must of necessity be the case, we are constrained in many things to act contrary to the wishes of those around us, we should seek to disarm their hostility by meekness and gentleness, and not to augment it by petulance and indiscretion.
One great help to sobriety will be, (what I would next recommend,) to choose for your associates the prudent and discreet. “He that walketh with wise men,” says Solomon, “will be wise; but a companion of fools will be destroyed.” We naturally drink into the spirit of those with whom we associate: and we are told from authority, that “evil communications will corrupt good manners.” Indeed, from evil connexions the most deplorable consequences ensue. It is no uncommon thing for a man, who at first only “walks occasionally in the counsel of the ungodly, to come ere long to stand in the way of notorious sinners, and at last to be found sitting in the seat of the scornful.” If you would walk wisely, put away from you the light, the vain, and those who are indulging any sinful propensity; and gather round you the wise, the discreet, the holy. This will render your path incomparably more safe and easy, and will contribute to fix in you such habits as are “praise-worthy and of good report.”
To this I would add yet further, Examine your own motives and principles of action, with all possible care and diligence. Many persuade themselves that they are doing right; whilst all but themselves see, that they are acting a very unworthy part. James and John were at one time actuated by ambition, and at another time by revenge; whilst yet they had not the smallest consciousness of deviating from the path of duty. But they “knew not what spirit they were of.” And so it is with us: we may think that we are under the influence of a religious principle; whilst, in fact, we are manifesting a temper that is truly Satanic. Let us remember this; that whatever proceeds from pride, from passion, from interest, or from any corrupt principle whatever, is wrong; and that we then only are right, when our zeal for God is blended with love to man, and when we are ready to weep over the persons whom we are constrained to offend.
Lastly, I would say, Be open to conviction. Diffidence becomes every child of man. A backwardness to receive reproof, or to listen to one who would point out to us a wiser path, is a strong presumptive evidence that we are wrong. We should be jealous over ourselves. We see mistake and obstinacy in others; and we should guard against them in ourselves. Our first care must be, to “prove all things,” and then to “hold fast that only which is good.”]
ADDRESS—
1. Those who are yet strangers to “sound doctrine”—
[You have at least seen, this day, that the Gospel is not, as some slanderously affirm, opposed to morality: you have seen, on the contrary, that “the grace of God which bringeth salvation teaches us to live soberly, righteously, and godly, in this present world.” Do not then impute, as many do, the indiscretions of professors to the Gospel which they profess. It is not to be supposed that young people should all at once become so wise and discreet, that they shall not err in any thing. They are “of like passions with yourselves,” and are in the midst of a tempting and ensnaring world; and have, moreover, deceitful hearts, and a subtle adversary ever endeavouring to turn them aside. Be not offended, then, if you do see somewhat of indiscretion in youthful professors. Ascribe it not to their religion, but their inexperience: and if you see them growing in sobriety of mind and consistency of conduct, let the honour redound to that Gospel by which they are animated; and to that God, by whose gracious influences they are instructed and upheld.
There is one danger to which the indiscretions of religious people may expose you; and that is, the confounding of coldness and indifference with sobriety of mind. Be assured, that however faulty religious professors may be in the exercise of their zeal, you can never be right in indulging a lukewarm spirit. This is offensive to God, and odious in the extreme. Religion requires the heart, the whole heart; nor will God be satisfied with any thing less. I call upon you, therefore, to embrace the truth, and to walk worthy of it: and, instead of censuring the infirmities of the weak, be yourselves examples to them in every thing that becometh the Gospel of Christ.]
2. Those who desire to serve the Lord—
[Your very desires, if not duly regulated, may lead you astray. You may imagine that your duty to your God and Saviour supersede your duties to men; but it does no such thing. The duties of the second table are as binding as those of the first: only they must, to a certain degree, be subordinated to them. I say, to a certain degree; for if there be only a positive institution, the duty of love will supersede that: but, where the commands are of a moral and religious nature, there God must be obeyed, and not man. You must endeavour to make all your duties harmonize: for, most assuredly, there is no real contradiction between them; and in endeavouring to fulfil them all, you must not forget that declaration of Solomon, “I, Wisdom, dwell with Prudence.” Prudence is not that contemptible virtue which many people imagine: it calls into action much thought, and care, and self-denial, and love; and it tends, in a very high degree, to recommend the Gospel. On the exercise of it much of God’s honour depends: for imprudence will cause his ways to be evil spoken of, and “his very name to be blasphemed.” On the exercise of this, too, the eternal welfare of multitudes depends. No one knows how many might be “won by the good conversation of God’s people, who never will be won by the word.” Let this be kept in mind: you will at least cut off occasion from those who seek occasion against you; and put to silence the ignorance of foolish men;—and, who can tell? you may peradventure, by the light which shines from you, constrain many to “confess, that God is with you of a truth,” and lead them “to glorify God in the day of visitation.” Guard, then, against extremes of every kind; and say with David, “I will walk wisely before thee, in a perfect way.” Guard against extremes in austerity; extremes in fear; extremes in confidence; extremes in boldness and forwardness. There is a season for every grace, and a limit to the exercise of every grace. Your faith must be tempered with fear; your boldness, with modesty; your zeal, with love: you must have a spirit of “power, and of love, and of a sound mind.” You must not so tremble, as to forget that you have cause to rejoice; nor so rejoice, as to forget that you have cause to tremble: you must combine the two, and “rejoice with trembling.” In this way you will attain sobriety of mind, and “adorn the doctrine of God our Saviour in all things.”]
MMCCLXIII
THE GOSPEL PRODUCTIVE OF HOLINESS
Tit. 2:11–14.
The grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
WHEREVER Christianity has been professed, the standard of public morals has been raised: and in proportion as it has gained an ascendant over the hearts of men, it has approved itself the friend and parent of good works. That many have perverted its principles, and walked unworthy of them, is true; but this can form no solid objection against the Gospel itself, any more than the abuse of reason or of the blessings of Providence can disprove the benefit of them when rightly used. We will not concede one atom of the freeness or riches of divine grace; yet will we maintain that the Gospel is conducive to morality: for at the same time that it brings salvation to men, it inculcates every species of moral duty, and enforces the practice of godliness in the most authoritative and energetic manner. This is evident from the words before us; in which we may notice,
I. The character of the Gospel—
The Gospel is supposed by many to be no other than a remedial law—
[The law given to man in Paradise, and republished on Mount Sinai, required perfect obedience. But fallen man can never obtain happiness on those terms. Hence many imagine, that Christ came to publish a new law, suited to our weak and fallen state. They suppose that his death atoned for our past transgressions; and that it purchased for us a power to regain heaven by an imperfect but sincere obedience. Thus they make the Gospel to differ very little from the law. They reduce indeed the standard of the law; but they insist upon obedience to its requirements, as the terms on which alone we are to be saved. They ascribe to Christ the honour of obtaining salvation for us on these favourable conditions; but they make our performance of the conditions themselves to be the true and proper ground of our acceptance with God.]
But the Gospel, as described in the text, is widely different from this—
[Such a law as these persons substitute for the Gospel, could not properly be called “grace;” nor could it be said to “bring salvation;” for it does not bestow life as a gift, but requires it to be earned; and brings only an opportunity of earning it on easier terms. But that Gospel, which in the Apostle’s days “appeared to all men,” was “a dispensation of grace:” it revealed a Saviour; it directed our eyes to Christ, as having wrought out salvation for us; and it offered that salvation to us freely, “without money and without price.”
This is the true character of the Gospel. It is grace, mere grace, and altogether grace from first to last. It brings a free, a full, a finished salvation. It requires nothing to be done to purchase its blessings, or to merit them in any measure. In it God gives all, and we receive all.]
Yet there will be no room to charge the Gospel as licentious, if we consider,
II. The lessons it inculcates—
We have before said, that it requires nothing as the price of life. But as an evidence of our having obtained life, and in a variety of other views, it requires,
1. A renunciation of all sin—
[By “ungodliness” we understand every thing that is contrary to the first table of the law; as profaneness, unbelief, neglect of divine ordinances, &c. And, by “worldly lusts” we understand “all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life;” or, in other words, the pleasures, riches, and honours of the world. All of these are to be “denied” and renounced. As, on the one hand, we are not to dishonour God; so neither, on the other hand, are we to idolize the creature. Nor is it against open transgressions merely that we are to guard, but against the secret “lusts” or desires. The very inclinations and propensities to sin must be mortified. This is indispensably necessary, to prove that we have embraced the Gospel aright: for, “they that are Christ’s have crucified the flesh with the affections and lusts.”]
2. A life of universal holiness—
[We have duties to God, our neighbour, and ourselves. Those which relate to ourselves are comprehended under the term “sobriety,” which includes the government of all our passions, and the regulation of all our tempers. “Righteousness” fitly expresses our duty to our neighbour, which briefly consists in this, The doing to him as we would that he, in a change of circumstances, should do unto us. “Godliness” pertains more immediately to the offices of piety and devotion, and marks that respect which we ought to have in our minds to God in all that we do. Thus extensive are the injunctions of the Gospel: it makes no abatement in its demands: it gives no licence to sin: it does not allow us to reduce its requisitions to our attainments; but urges us to raise our attainments to the standard which God has fixed. Nor is it on some particular occasions only that it requires these things: it enjoins us to “live” in this way as long as we are “in this present world,” having the tenour of our lives uniformly and perseveringly conformed to these precepts. Such is that holiness which the Gospel requires, and “without which no man shall see the Lord.”]
Sufficient has already been stated to shew the practical tendency of the Gospel. But its tendency will yet further appear from,
III. The motives it suggests—
The instructions which the Gospel affords, are not mere directions, but commands, enforced with the most powerful motives that can actuate the mind of man. Those suggested in the text may be considered as referring to,
1. Our own interest—
[There is a day coming, when our adorable Emmanuel, who once veiled his Deity in human flesh, will appear in all the glory of the Godhead. At that period, all that we have done for God shall be brought to light: and though our good works shall not be the meritorious ground of our acceptance with him, they shall be noticed by him with approbation, and rewarded with a proportionable weight of glory. This is “that blessed hope” which the Gospel has set before us, and to which it directs us continually to “look.”
And is not this sufficient to instigate us to holiness? If we kept this in view, how unremitted would be our diligence, and how delightful our work!]
2. Christ’s honour—
[At the first appearance of the Lord Jesus, the scope and tendency of his doctrine were shadowed forth in miracles: the devils were cast out by him, and all manner of diseases were healed. But the full intent of his incarnation and death were not understood till after the day of Pentecost. Then the honour of his Gospel was completely vindicated. Then the most abandoned characters were changed: the lion became a lamb; and those who had borne the very image of the devil, were changed into the image of their God. At his next appearing, this will be more fully manifest. Then the lives of all his people will bear testimony respecting the end of his voluntary sacrifice. It will then be seen, beyond controversy, that “he gave himself to redeem us,” not merely from condemnation, but from sin; from the love and practice of all iniquity; and to “purify unto himself a peculiar people, zealous of good works.” Then “will he see of the travail of his soul, and be satisfied:” then also will “the ignorance of foolish men be silenced:” and then will “Christ be glorified in his saints, and admired in all that believe;” for every grace they have exercised will “tend to his praise and honour and glory” in that solemn daye.
And is not this also a strong motive to influence our minds? Can we reflect on the honour which will accrue to him, when the purifying efficacy of his Gospel shall be seen in all the myriads of his redeemed;—can we reflect on this, I say, and not long to add a jewel to his crown?]
INFER—
1. How little do they know of the Gospel who live in any kind of sin!
[It matters little whether men profess themselves followers of Christ, or not, if they indulge iniquity in their hearts. “Can one born of God habitually commit sin?” No: “we have not so learned Christ, if so be we have heard him, and been taught by him as the truth is in Jesusg.” The Gospel “teaches us to deny and renounce all sin” without exception. Whoever ye be, therefore, who live by any other rule than that which the Gospel proposes, know that ye will surely be confounded in the day of Christ’s appearing. And the only difference between those who professed, and those who despised, the Gospel, will be, that “they who knew their Lord’s will and did it not, will be beaten with the more and heavier stripes.”]
2. How happy a world would this be, if all embraced and obeyed the Gospel!
[All kinds of iniquity would be renounced, and all heavenly graces be kept in exercise. There would be no public wars, no private animosities, no wants which would not be relieved as soon as they were known. Evil tempers would be banished: the pains arising from discontent or malice would be forgotten. Peace and love and joy would universally abound. Surely we should then have a heaven upon earth. Let the Gospel be viewed in this light. Let us conceive the whole world changed like the converts on the day of Pentecost; and then we shall indeed confess its excellence, and pray that “the knowledge of the Lord may cover the earth as the waters cover the sea.”]
MMCCLXIV
THE WORK OF THE TRINITY IN REDEMPTION
Tit. 3:4–7.
After that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour; that being justifiea by his grace, we should be made heirs according to the hope of eternal life.
THE doctrine of the Trinity must be acknowledged to be deeply mysterious, and utterly surpassing our weak comprehensions. Yet is it so clearly laid down in the sacred writings, that we cannot entertain a doubt of its truth. Indeed, without admitting a Trinity of Persons in the Godhead, the Scriptures are altogether inexplicable. What interpretation can we put on those words which are appointed to be used at the admission of persons into the Christian Church?—they are to be baptized in the name of the Father, and of the Son, and of the Holy Ghost. Here are evidently three distinct Persons, all placed upon the same level, and all receiving the same divine honour: to suppose either of them a creature, is to suppose that a creature may have divine honours paid to him; when we are expressly told that God is a jealous God, and that he will not give his glory to another: and therefore, while we affirm that there is but one God, we cannot but acknowledge that there is, in some way incomprehensible by us, a distinction of persons in the Godhead. This is further confirmed by the manner in which the inspired writers set forth the work of redemption: they frequently speak of it as effected by three distinct Persons, whom they represent as bearing three distinct offices, and as acting together for one end: thus St. Peter says, “We are elect according to the foreknowledge of God the Father, through sanctification of the Spirit, and the sprinkling of the blood of Jesus Christ:” thus also St. Paul, in the passage before us, having represented all men, Apostles as well as others, in a most wretched state both by nature and practice, proceeds, in the words of my text, to set forth the work of redemption. He begins with tracing it up to the Father, as the source from whence it springs: he then mentions the Holy Spirit and Jesus Christ, the one as the Author who procures it, the other as the Agent who applies it; and then he concludes with declaring that the glorification of sinful man is the grand end, for the accomplishing of which the Sacred Three co-operate and concur: “After that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy, he saved us by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs, according to the hope of eternal life.”
From these words we will take occasion to unfold the glorious work of redemption, from its first rise to its final consummation; and herein to set before you its original—procuring—efficient—and final cause.
I. Its original cause—
The original cause of our redemption is represented in my text to be “the kindness and love of God the Father.” God is love in his own nature; and every part of the creation bears the stamp of this perfection: the whole earth is full of his goodness. But man, the glory of this lower world, has participated the fruits of his kindness in far the most abundant measure; having been endued with nobler faculties, and fitted for incomparably higher enjoyments than any other creature. In some respects, God has loved man more than the angels themselves: for when they fell, he cast them down to hell, without one offer of mercy: but when man transgressed, God provided a Saviour for him. This provision, I say, was wholly owing to the love of God the Father: it was the Father who, from all eternity forseeing our fall, from all eternity contrived the means of our recovery and restoration. It was the Father who appointed his Son to be our Substitute and Surety; and in due time sent him into the world to execute the office assigned him: and it is the Father who accepts the vicarious sacrifice of Christ on our behalf. He accepts at the hands of his own Son the payment that was due from us, and confers on us the reward which was due to Christ. Thus the Father’s love contrived, appointed, and accepts the means of our salvation; and therefore in my text he himself is called “our Saviour;” “the love of God our Saviour.” This title belongs more immediately to the Son, who died for us: but yet, as the Father is the original cause of our salvation, he is properly called “our Saviour.” Nor is it the text only that represents the Father’s love as the source of our redemption; the Scriptures uniformly speak the same language: “God so loved the word, that he gave his only-begotten Son:” “God commendeth his love toward us, in that while we were yet sinners Christ died for us:” and again, “Herein is love; not that we loved God, but that He loved us, and sent his Son to be the propitiation for our sins.”
This love, however, did not fully appear till after the ascension of our blessed Lord. The text says, “After that the kindness and love of God our Saviour towards man appeared.” The word in the original refers, I apprehend, to the shining forth of the sun. Now the sun shines with equal brightness when it is behind a cloud, or when this part of the globe is left in midnight darkness; only it is not visible to us till it actually appears above the horizon, or till the clouds that veil it from our eyes are dissipated. So the love of God has shone from all eternity; “He has loved us,” says the prophet, “with an everlasting love.” But this love was behind a cloud till our Lord had finished his course upon earth; and then it appeared in all its splendour: so that now we can trace redemption to its proper source; and instead of imagining, as some have done, that the Father was filled with wrath, and needed to be pacified by the Son, we view even Christ himself as the Father’s gift, and ascribe every blessing to its proper cause, the love of God.
It is true, however, that much was necessary to be done, before this love of God could shed forth its beams upon us. We proceed therefore to set before you,
II. The procuring cause of our redemption—
This in my text is set forth both negatively and positively: it was not any works of righteousness which we have done, but it was Jesus Christ: they who are saved will no doubt abound in works of righteousness; but these works are not the procuring cause of our redemption. What good works did Adam perform before God promised to send him a Saviour? What good works can any man do, before God endues him with his Holy Spirit? Or even after our conversion, what works of ours can challenge so glorious a reward? Yea, when do we perform any work whatever, which is not miserably defective, and which does not need the mercy of God to pardon it? Every one who knows the spirituality of God’s law, and the defects that are in our best performances, will say with the Apostle Paul, “I desire to be found, not having my own righteousness, but the righteousness which is of God by faith in Christ.” We may well acknowledge, therefore, as in the text, that we are saved, not by works of righteousness which we have done. The only procuring cause of our salvation is Jesus Christ. Every thing which we receive comes to us on account of what he has done and suffered: if the Father’s love appear to us, or if the Spirit be shed forth upon us, it is, as the text observes, “through Jesus Christ.” It was his death which removed the obstacles to our salvation: the justice of God required satisfaction for our breaches of the divine law: the dishonour done to the law itself needed to be repaired: the truth of God, which was engaged to punish sin, needed to be preserved inviolate. Unless these things could be effected, there could be no room for the exercise of mercy, because it was not possible that one perfection of the Deity should be exercised in any other way than in perfect consistency with all the rest. But the death of Christ removed these obstacles. Christ offered himself as an atonement for sin; and at once honoured the law, satisfied justice, and paid the utmost farthing of our debt: thus, “mercy and truth meet together, and righteousness and peace kiss each other:” yea, by this means, “God is faithful and just, (not to condemn us, but) to forgive us our sins, and to cleanse us from all unrighteousness.”
Nor is it in this view only that Jesus Christ procures our salvation: He has taken upon him the office of an advocate, which he is ever executing in heaven: “He ever lives,” says the Apostle, “to make intercession for us.” He pleads our cause with the Father: he urges his own merits on our behalf: like the high-priest of old, he presents blood, yea, his own blood, before the mercy-seat, and fills the most holy-place with the incense of his own intercession. Thus does he continually prevail for us; and we, for his sake, are loaded with all spiritual and eternal benefits.
That we obtain mercies thus, by virtue of his death and intercession, is evident also from other Scriptures; the Apostle says, that we have redemption through Christ’s blood; and our Lord says, “I will pray the Father, and he shall send you another Comforter:” so that, while we trace back our redemption to the Father’s love, we ascribe it also to the mediation of the Son.
The third Person in the ever-blessed Trinity also bears his part in this glorious work: we shall proceed therefore to set before you,
III. The efficient cause of our redemption—
As our salvation is not procured by our own merit, so neither is it effected by our own power: the text informs us, that we are “saved by the washing of regeneration and renewing of the Holy Ghost.”—The washing of regeneration may here refer to the rite of baptism, whereby we are introduced into the visible Church; and the renewing of the Holy Ghost, to the internal change by which we are made real members of Christ’s body; or, they may both mean the same thing, the latter being explanatory of the former; and this I rather suppose to be the true meaning, because they are both put in opposition to the works of righteousness done by us: but, whichever it be, the Holy Ghost is here declared to be the only efficient cause of our salvation. It is He who regenerates us, and makes us partakers of the Divine nature: we are of ourselves dead, and therefore cannot restore ourselves to life: we have only an earthly and carnal nature, and therefore cannot perform the operations of an heavenly and spiritual nature: this is effected only by “the washing of regeneration, and renewing of the Holy Ghost.” We cannot of ourselves secure an interest in Christ, or discern the excellency of those things which he has purchased for us by his blood. We are told, that “the natural man receiveth not the things of the Spirit of God, nor can know them, because they are spiritually discerned:” It is the Spirit’s office to reveal them to us. Our Lord says, “I will send you the Holy Ghost, and he shall take of mine, and shall shew it unto you.” So neither can we feel the kindness and love of God the Father, unless it be shed abroad in our hearts by the Holy Ghost given unto us. Thus we shall remain ignorant of the Father’s love, and uninterested in the mediation of the Son; yea, we shall continue dead in trespasses and sins, if the Holy Ghost do not work effectually in us. Notwithstanding all that the Father and the Son have done for us, we must eternally perish, if we be not renewed and sanctified by the influences of the Blessed Spirit. No resolutions or endeavours of our own will effect the work: nothing less than a divine power is sufficient for it: we must therefore experience the agency of the Holy Ghost on our own hearts, or remain for ever destitute of the salvation provided for us.
Under the law, whatever good appeared in the saints of God, was wrought in them by the Holy Spirit. But they received the Spirit in so small a measure, in comparison of what is vouchsafed to us under the Christian dispensation, that He can scarcely be said to have been given at all till after our Lord’s ascension. The Evangelist says, that “the Holy Ghost was not yet given, because that Jesus was not yet glorified:” but from the time of that first effusion of the Holy Ghost, even to this present day, the Holy Ghost has been poured out abundantly, or richly, as the original word means, upon the Christian Church: so that not a few only may expect to feel his influences, but all; even all that will ask for them in Jesus’ name.
IV. We come now, in the last place, to speak of the final cause of our redemption—
The final cause is the end; and, after having seen how the Sacred Three are engaged, we are naturally led to inquire, What is the end proposed? What is it which these Divine Persons intend to accomplish? The text furnishes us with a full and sufficient answer. It tells us, that the final cause for which such wonderful provision has been made, is, that man may be saved; or, in the express words of the text, “that, being justified by faith, we may be made heirs according to the hope of eternal life.” The justification of sinful man was a concern so dear to God, that he gave his only-begotten Son in order to effect it; and so precious were our souls in the sight of Christ, that he willingly laid down his life for them. The Holy Spirit also cheerfully undertook his part in the economy of redemption. But it was a free justification, i.e. a justification by mere grace, that each Person of the Trinity had in view; they would cut off most effectually all boasting on the part of man, and reserve the whole glory to God alone. They have therefore freely offered it from first to last. The Father freely provided, the Son freely executed, and the Spirit freely applies, that salvation. Nor is it merely our justification, but our glorification also, which has been provided for. The Scriptures promise us eternal life, and encourage us to hope for it. They set it forth as an inheritance to which we are constituted heirs: and that, as heirs, we may in due time take possession of it, was the united design of the Three Persons in the Godhead. How astonishing that such an end should ever be proposed, and that such wonderful things should ever be done for the accomplishment of it! Well may we admire the kindness and love of God! well may we stand amazed at the condescension and compassion of the Son! and well may we burst forth into praises and thanksgivings for the grace and goodness of the Blessed Spirit! and indeed, “if we can hold our peace, surely the very stones will cry out against us.”
We shall now CONCLUDE with a few inferences from what has been said. And,
1. We may see how secure is the salvation of every believer—
The Three Persons in the Trinity are engaged to each other, as well as unto us. The Father gave his elect to Christ, on condition that he would make his soul an offering for them: and Christ laid down his life, on condition that the Spirit might be sent down into their hearts, to make them meet for his glory. Now we are sure that Christ died for those who were given to him; and that the Holy Ghost will renew and sanctify those for whom Christ died. The only question that can arise is this; Has the Father loved me, and has Christ died for me? To this I answer, We cannot look into the book of God’s decrees, and therefore we can only judge by what is already manifest. Are we regenerated and renewed by the Holy Ghost? if we are, we may be sure that whatever is needful shall be done for us. All that is required of us is, to wait upon God for fresh supplies of his Spirit; and to yield ourselves to the government of that Divine Agent. We then need not fear either men or devils: for none shall pluck us out of the Redeemer’s hands; nor shall we have any temptation without a way to escape, that we may be able to bear it. If, however, we have not yet an evidence that we are regenerate, we must not hastily conclude that there is no salvation for us; for all the elect of God were once unregenerate, but in due time were begotten by the Spirit to a lively hope: so that we must still go to God for the gift of his Spirit, and for an interest in Christ: nor will he refuse the petition of any who call upon him in sincerity and truth. But if we have a good hope that we have believed in Christ, then let us rejoice in our security; for, Has the Father shewn such proofs of his eternal love in vain? Has the Son laid down his life for nought? Has the Spirit undertaken such a work, without ability to accomplish it? And is the salvation of our souls the grand end which each of these Divine Persons has had in view, and shall we at last be left to perish? Be of good courage, brethren! and rest persuaded, with the Apostle of old, that “none shall separate us from the love of God which is in Christ Jesus our Lord.”
2. We may see from hence, how great must be the condemnation of those who continue in unbelief—
If we reflect a moment upon the most astonishing provision which is made for us in the Gospel, and the dignity of the Persons concerned for our welfare, we cannot but exclaim with the Apostle, “How shall we escape if we neglect so great salvation?” Surely, to despise the kindness and love of God our Father, will greatly aggravate our guilt: to trample on the blood of a dying Saviour, will add tenfold malignity to all our other sins: and to do despite to the Spirit of grace, will render our state hopeless, and inconceivably dreadful. Yet such is the state of all who reject the offers of the Gospel. As for the heathen, I had almost said, they are innocent in comparison of those who live and die unregenerate in a Christian land. O, my brethren, beware how you bring such aggravated condemnation upon your own souls! St. Paul expressly cautions you respecting this: he says, “He that despised Moses’s law died without mercy: of how much sorer punishment, think ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant an unholy thing, and hath done despite to the Spirit of grace?” Beware, therefore, lest ye lose this day of grace, and, like the foolish virgins, be shut out from the marriage-supper. Blessed be God, there are none excluded from the Gospel offer: we are commanded to preach it to every creature; and to assure you, that, if you will return to God, there is a way of access opened for you, and that you may at this instant come to him through the Son, and by the Spirit. If therefore you now desire mercy, beg the Holy Spirit to guide you unto Christ; and entreat the Lord Jesus Christ to introduce you to the Father. Nor need you doubt for one moment but that in this way you shall be partakers of everlasting salvation: though you are now dead, and doomed to everlasting death, you shall have spiritual and eternal life: though you are now hopeless, you shall be begotten to a lively hope: and though you are now strangers and foreigners, you shall be heirs of God, and joint-heirs with Christ.
Lastly; we see what obligations lie upon every professor of religion to abound in good works. The Apostle, in the words immediately following the text, says, “This is a faithful saying, and these things I will that thou affirm constantly, that (N. B. to the end that) they who have believed in God might be careful to maintain good works.” Now these words are frequently understood as an exhortation to preach about good works; but it is not so: it is an exhortation to preach the very doctrines that I have now set before you; and to preach them to the end that believers may be careful to maintain good works. And indeed it is impossible to conceive stronger motives to a holy life than may be deduced from hence. Did the Father set his love upon us from all eternity, and choose us that we might be a holy people unto himself; and shall we do that which his soul hateth? Shall we continue in sin, that grace may abound? Again: Did Christ undertake to become our surety; and did he actually die for us, in order to redeem us from all iniquity, and to purify us unto himself a peculiar people, zealous of good works; and shall we take occasion from his death to rest secure in our wickedness? Shall we thus make the Holy One of God a minister of sin? Again: Did the Holy Spirit engage to renew and sanctify us, and shall we resist all his motions, till we have altogether quenched them? Shall we not rather comply with his solicitations, and cherish his sacred influences? And, once more: Have the blessed Trinity done so much, on purpose to make us heirs of eternal glory; and shall we to the utmost of our power thwart the Divine counsels, and reject the proffered mercies? O no! let us rather feel the obligations that are laid upon us: let us say with the Psalmist, What shall I render to the Lord for all the benefits he hath done unto me? and let us endeavour to abound in good works, not that we may be saved by them, but that we may please Him who hath called us unto his kingdom and glory.
MMCCLXV
THE TRUE WAY OF PROMOTING GOOD WORKS
Tit. 3:8.
This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
ONE of the principal ends of a Christian ministry is, to stem the torrent of iniquity, and to meliorate the moral habits of mankind. If this be not attained, nothing is done to any good purpose. The mysteries which may be opened might as well be concealed: the arguments which may be urged might as well be suppressed. No glory can be brought to God, no benefit be secured to man, but through a moral change wrought upon the hearts and lives of men. In this, all are agreed. Even the profane, who neither regard nor practise one moral duty, will acknowledge this.
But then a question arises; ‘How shall this end be obtained?’ Upon this question there will be a great diversity of sentiment. The general answer would be, ‘Preach upon good works; inculcate the value and importance of them: trouble the people as little as possible about the doctrines and mysteries of religion; and labour principally, if not exclusively, to establish good morality.’ Unhappily for this land, this sentiment has in past times been too generally adopted. There may be some indeed (we trust they are very few), who run to a contrary extreme, and dwell upon doctrines to the utter exclusion of good works: but a very great part of the Christian world imagine, that the inculcating of Christian principles is of but little use in the production of morals: and hence it is that the peculiar doctrines of our religion have so small a share in our public ministrations. Many will even quote the words of our text as sanctioning this practice, and as enjoining ministers to dwell principally upon the subject of good works. But the text, properly understood, has a directly opposite aspect: it is an express injunction to Titus to bring forward continually the leading doctrines of our religion, in order to lead men to the practice of its duties.
Following his instructions, we propose to shew,
I. What subjects a Christian minister ought chiefly to insist upon—
The things which St. Paul “willed us constantly to affirm,” are those which are specified in the foregoing context: they are,
1. The extreme degeneracy of our nature—
[What St. Paul speaks of himself and of all the other Apostles in their unregenerate state, is equally true of us: whether we look around us, or within us, we shall see that the representation is just. The foregoing part of it characterizes us at all times: the latter, whenever suitable opportunities are afforded us for displaying the feelings of our minds. The evil principles are within us, whether exercised or not: they may sleep, and thereby escape notice; but they are easily roused, and ready to act the very moment that an occasion arises to call them forth.
Now men like to have these humiliating representations kept out of sight: they love to hear flattering accounts of their own praise-worthy conduct and amiable dispositions. But we must declare to them what God has declared to us; and what we know by bitter experience to be true. If we neglect to shew them these things, how can we hope that they should ever be brought to repentance? If they know not the depth of their own depravity, they can never be duly humbled for it, and consequently can never receive aright the consoling doctrines of the Gospel.
On these things then we must insist; and respecting the truth of these things we must “constantly affirm.”]
2. The means which God has used for our recovery—
[In the fulness of his heart St. Paul expatiates upon the wonders of redeeming love. He traces all to the free, the rich, the boundless mercy of Jehovah; who, in execution of his eternal counsels, has, for Christ’s sake, poured out his Spirit upon man, in order to renew his nature, and to fit him for glory. In short, he traces the salvation of man to three united causes; the Father’s love, the Son’s merits, and the Spirit’s influence.
One would suppose that these subjects should be the most welcome of all that can be presented to our view. But this is not the case: for, however great the encouragement that is derived from them, they all have an humiliating tendency: they shew us the depth of our misery, that called for such a remedy: they constrain us to acknowledge our obligations to the grace and mercy of God, and our entire dependence on the merits of his Son, and the influences of his Spirit. On these accounts men would rather be amused with moral essays, than instructed in these mysterious truths.
But we must “affirm these things;” we must affirm them “constantly;” for they are “faithful sayings,” and truths in which our everlasting welfare depends. To make these known, and understood, and felt, should be the great object of all our labours.]
That we may not be thought to lay too great a stress on these subjects, we shall shew,
II. Why they deserve so great a portion of our attention—
The Apostle assigns reasons the most satisfactory imaginable:
1. They are the appointed means of promoting good works—
[It is a lamentable but undoubted fact, that where morals only are insisted on, or where the foregoing doctrines are but occasionally stated, the great mass of the people are ignorant of the fundamental truths of our religion, and their morals rarely experience any visible or important change. Nor can we wonder at this, if only we consider, that God has appointed other means for the reformation of mankind; and that the means he has appointed, are alone suited to produce the end.
Is it asked, ‘Whence the stating of Christian doctrines should work so powerfully, while the pressing home of moral duties fails to produce any such effects?’ we answer, That God will bless the means which are of his own appointment, when he will not prosper those which are substituted in their place; and, that there is in the doctrines before stated a natural and proper tendency to produce a change both of heart and life. Suppose a person truly to receive what God has declared respecting the extreme degeneracy of our nature; can he fail of being humbled in the dust? Can he do otherwise than stand amazed at the forbearance of God towards him? Can he refrain from saying, ‘O that I could serve my God with as much zeal and diligence as ever I exerted in violating his commands?’ Suppose him then to receive all the glorious truths relative to the way of salvation; will he not be filled with admiring and adoring thoughts of God’s mercy? Will not “the grace of Christ,” and “the love of the Spirit,” constrain him to cry out, “What shall I render to the Lord for all the benefits that he hath done unto me?” Yes; let him only be penetrated with a sense of what God has done for his recovery, and he will not only “be careful to maintain,” but studious to excel in, good works: he will not be contented to conform to the world’s standard of morality, but will seek to become pure as God is pure, and “holy as God is holy.”]
2. They “are good and profitable unto men”—
[This expression of the Apostle may be understood either of the doctrines of Christianity, or of the good works produced by them, or (which we rather prefer) of both together.
Who must not acknowledge the excellence and utility of the doctrines? We confidently ask, What has reformed the world, as far as any change has taken place in its habits? Have the dogmas of philosophers produced this effect; or has it been wrought by the influence of Christianity? Let any one contemplate the change that took place upon the converts on the day of Pentecost; let him see the odoriferous myrtle starting up in the place of the noxious brier, and say whether these doctrines be not “good and profitable unto men?” Or let the appeal be made to living Christians: are there not many that must say, ‘Before I heard those doctrines I was altogether earthly, sensual, and devilish; but from the moment that I received them into my heart, I have experienced a total change of character: my spirit and temper have been wonderfully improved; my desires and pursuits have been altogether altered; I am become quite a new creature: now also my peace flows down like a river; death has been disarmed of its sting, and I look forward to the eternal state with unspeakable delight?’
That the good works which are produced by these doctrines are also beneficial, we gladly affirm. As for the works that are unconnected with these doctrines, they are neither good nor profitable unto men; because they are essentially defective both in their principle and end: but the works that flow from them are both “good and profitable:” they are truly “good,” because they proceed from love to God, and from an unfeigned desire to promote his glory; and they are “profitable,” because they are evidences to us of our own sincerity; they bring peace and joy into the soul; they advance our meetness for heaven; and they increase that eternal weight of glory which shall be given us in exact proportion to the number and quality of our worksf. Let not any one imagine, that, by dwelling on the principles of religion, we mean to disparage its fruits: no: only let the fruits proceed from love to God, and a desire to promote his glory, and they cannot be spoken of too highly: the smallest service performed in such a way, shall in no wise lose its reward.]
Hoping that the giving to the doctrines of Christianity a considerable share of our attention is vindicated to your satisfaction, we conclude with two words of ADVICE:
1. Meditate much and deeply on the fundamental principles of our religion—
[If it be the duty of ministers constantly to set before you the leading truths of Christianity, it must doubtless be your duty constantly, as it were, to revolve them in your minds. It is on them that you are to found your hopes: from them, you are to derive your motives and encouragements: through them, you will receive strength for the performance of all your duties. It is by them that you are to be brought to believe in God, and, “having believed in God,” to be made careful and diligent in all good works. Let them therefore be your meditation day and night, and you shall find them “sweeter than honey, or the honeycomb,” and “dearer than thousands of gold and silver.”
2. Display the influence of those principles in your life and conversation—
[If you dishonour your profession, the ungodly world will take occasion from your actions to vilify your principles, and to represent your misconduct as the natural effect of our preaching. If they would argue so in their own case, they would do well: for their disregard of all the higher duties of religion does indeed arise from their contempt of its doctrines. But the experience of the primitive saints, and of thousands that are yet alive, sufficiently refutes the idea of our principles tending to licentiousness. However, be careful that you do not give to your adversaries any occasion for such reflections. Shew them, that the doctrines you profess, are “doctrines according to godliness.” The light of holiness will do more than ten thousand arguments to stop the mouths of gainsayers, and to recommend the Gospel to their acceptance. “Shew them therefore your faith by your works;” and constrain them to acknowledge, that you by your principles are enabled to attain a height of holiness, which they shall in vain attempt to emulate.]
PHILEMON
MMCCLXVI
BENEVOLENCE ENCOURAGED
Philem. 7.
We have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
IN no epistle that was ever written was contained, I apprehend, a greater measure of address and skill than in this. The Apostle had a deep knowledge of the human heart, and an exquisite sensibility within his own bosom; so that, whilst speaking with the utmost simplicity of mind, he touched the feelings of his friend with a delicacy that no rules of art could ever have supplied. It is thought by many, that to express approbation of a person when soliciting a favour, is to flatter, to cajole, to bribe him; and that to praise him to his face, under any circumstances, is unworthy adulation. That the offering of praise in an extravagant way is inexpedient and disgusting, I readily acknowledge: but to applaud what is good in a man, in order to encourage him in the prosecution of his way, is nothing more than what equity demands, and what a knowledge of the human heart will fully approve. Accordingly, we find that the Apostle Paul was ever ready, in all his epistles, to commend the virtues of his converts, as far as the occasion called for such acknowledgments, and truth would sanction them. To the Christians at Rome he says, “I am persuaded of you, my brethren, that ye are full of goodness, filled with all knowledge, able also to admonish one another.” To those at Corinth he writes, “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ.” In like manner, to the Thessalonians he says, “We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ.” It is in the same strain that he addresses “his beloved fellow-labourer,” Philemon, in the words before us; which will naturally lead me to shew you,
I. The proper office of love—
Love ought to be exercised towards every child of man; yea, even to our enemies: but it is due in a more especial manner to “the saints;” as St. Paul has said: “As we have opportunity, let us do good unto all men; especially unto them that are of the household of faith.” Nor is this preference to be shewn upon any party-principle: it is founded upon strong, substantial grounds: it is actually due to them;
1. Because they are more dear to God than others—
[From all eternity were they “chosen of God,” and “predestinated to the adoption of children by Jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace.” In due season he calls them by his gracef, and, “by the incorruptible seed of his word,” “begets them again unto a lively hopeh:” so that they are sons, and consequently “heirs of God, and joint-heirs with Christ.” Shall not this, then, give them a priority in our esteem? When brought into such a state as this, shall they be regarded by us at no higher rate than the enemies of God, and the children of the wicked one? Assuredly not: “if we love Him that begat, we ought, in a pre-eminent degree, to love those who are begotten of him.”]
2. Because the Lord Jesus Christ is more deeply interested in them—
[They have sought through him the remission of their sins: to him alone they look, as their only hope. On his word they rely: in the fountain of his blood they have washed: in his righteousness they are clothed: they habitually live by faith upon him, and receive their all out of his fulness. They are, in fact, the members of his body: yea, surprising as it must appear, “they are one spirit with himm.” And does the Lord Jesus Christ so identify himself with them? does he even say, that “what we do to the least of his brethren, we do it unto him?” and shall we place them on a level with others who have no relation to him? It were quite absurd to imagine, that others, who stand in no such relation to him, should be placed on a level with them: it cannot, it must not be.]
3. Because they are more nearly related to ourselves—
[In a natural sense, we are all children of one common parent; but in a spiritual sense, there is a very wide difference between us and others: others are still “strangers and foreigners; but we (supposing, I mean, that we have been truly converted to Christ) are fellow-citizens with the saints, and of the household of God.” Yea, being all “one body in Christ, we all are members one of anothero.” Let any one then judge: has the eye or ear no claim upon the hand or foot? Does not Nature herself teach us, that “the members of the same body should all have the same care one for another?” and that, whatever attention we shew to others, our highest regards are due to these?]
4. Because they are themselves of superior worth—
[God himself has said, and therefore we may say it without vanity, “The righteous is more excellent than his neighbour.” He is “a partaker of the Divine naturer.” The Holy Ghost himself dwelleth in him: yea, “the Father and the Lord Jesus Christ come to him, and make their abode with him.” They are altogether the Lord’s—his property, his people. Their faculties and powers, whether of mind or body, are devoted to his service. They live but to advance his glory in the world: and with a view to their welfare does God himself govern and direct the world. So highly are they esteemed in heaven, that the very angels account it an honour to be their servantsu? Is there not then a preeminent regard due to them from us? There is: and we should shew it in all our conduct towards them. We should be particularly careful to supply their wants; to supply them, too, in such a way, as not only to relieve their bodies, but to “refresh their souls.” Our tender feelings towards them, our affectionate expressions, our sympathizing tears, should shew them that we feel an identity of interest with them; and that we are God’s messengers, sent expressly for the relief and comfort of their souls.]
I well know that this kind of love will, to many, appear partial and confined: but it is such as God approves: and in proof that it is so, I will point out,
II. Its excellence, when so employed—
To prevent misapprehension, let me again say, that the exercise of love is not to be confined to the saints, but only to be maintained towards them in a superior degree. A love of benevolence and beneficence is due to all: a love of complacency is due to the saints alone: and towards them it should be exercised to such an extent, that we should be willing even to “lay down our lives for them.” How estimable this divine principle was in the judgment of St. Paul, may be seen from the manner in which he speaks of it: “I have great joy and consolation in thy love; because the bowels of the saints are refreshed by thee, brother.” He evidently had a high idea of its excellency. And on what grounds? Because he felt,
1. How pre-eminently God was honoured by it—
[It was so exercised in obedience to an express command of God: so that God’s care for the saints was displayed in it. Besides, it bore upon it the very stamp and character of God, who “manifests himself to his saints as he does not unto the world.” Hence it necessarily led the saints to behold God’s hand, and to taste his love, in every mercy they received; and, consequently, it stirred them up to glorify him, as the true source of all their blessings. This is spoken of by the Apostle as a very distinguished excellence of this love, that “it not only supplies the want of the saints (which is, in comparison, a very trifling consideration), but that it causeth thanksgiving to God; whilst by the experience of it many are made to glorify God for the grace so exercised, and “for the subjection which persons under its influence manifest to the Gospel of Christ.”]
2. How greatly the Gospel also was recommended and adorned—
[This love is the fruit of the Gospel, and of the Gospel alone. Not an atom of it is found in the whole world, except as it is produced by the Gospel of Christ. There may be generosity and humanity exercised on natural and carnal principles: but love to the saints as saints, for Christ’s sake, and a special endeavour to relieve Christ himself in them, are feelings to which an unconverted man is an utter stranger. In truth, it is from the Gospel that all the great works of benevolence chiefly flow. Look at Bible-societies, Mission-societies, Benevolent-societies, and all which have religion for their end, and you will find them all set on foot by persons professing the Gospel of Christ. I say not but that other persons may be brought in to contribute to their support: but I do say, that they almost universally originate with the followers of Christ: and it is a fact, that in one single church where the Gospel is preached in simplicity, more societies of this kind are established and upheld, than in a dozen, I had almost said an hundred, other parishes of equal population, and equal wealth?” In fact, what is the Gospel, but “faith working by love?” When, therefore, its real tendency is thus strongly marked, it cannot but rejoice every soul, that either tastes the sweetness of the Gospel, or desires its advancement in the world.]
3. What extensive benefits accrued to it from the Church—
[Though, as we have said, the benefit of individual saints is a small matter in comparison of the honour that accrues to God; yet, if viewed in its full extent, it is of no light moment. We have spoken of love as being exercised in a way to refresh the souls of the saints. And let me ask, whether, if at any time we have visited a person in deep affliction, and mingled our tears with his, and laboured with tender and self-denying services for his good, we have not seen, as it were, a load taken off his mind, and his sorrow turned into joy? Have not persons so comforted looked up to God with grateful adoration for the blessings bestowed? Have not their friends and attendants, too, been often filled with admiration of the persons manifesting these dispositions; and been constrained to cry out, “Behold, how these Christians love one another!” There is no knowing where the benefit arising from these efforts stops, or to how many one single exercise of love may reach. In this view, then, this blessed principle commends itself to us, and should fill with joy and comfort every one who beholds it in active operation.]
4. What an evidence it gave of substantial piety in him who possessed it—
[Almsgiving affords no criterion for piety; nor do the common offices of love. But love to the saints for Christ’s sake, is both to the person himself, and to all who behold him, a decided evidence that he is born of God. To himself, I say, it is an evidence: for it is said, “We know that we have passed from death unto life, because we love the brethren.” And again, “Let us not love in word or in tongue, but in deed and in truth: and hereby we know that we are of the truth, and shall assure our hearts before him.” Nor is it a less clear evidence to others: for our Lord has said, “By this shall all men know that ye are my disciples, if ye have love one to anotherc.” Say then, was there not occasion for joy in the Apostle’s mind, when the piety of his friend stood so confessed, that it was impossible for any one to entertain a doubt of it? Yes: and wherever we behold similar fruits of faith, we do, and will, rejoice.]
Let me now IMPROVE the subject,
1. In a way of thankful acknowledgment—
[I bless God that the commendation given to Philemon is justly applicable to many of you: to you especially, who are engaged in visiting the sick, instructing the ignorant, comforting the afflicted, and relieving the necessitous. I can bear witness that your efforts have been crowned with success, not only in refreshing the bowels of the saints, but in awakening also and saving the souls of sinners. Yes, ‘brother; yes, sister; I have much joy and consolation in the grace exercised by thee, and in the good effected by thee. May God recompense it into thy bosom an hundred-fold! To you, also, who have contributed to aid the society with your funds, an acknowledgment is justly due: and I trust that your liberality on the present occasion will afford me fresh ground for joy and gratitude. Yet, I must not let my gratitude terminate altogether on you; but must rather view God himself in you; and give glory to Him, “from whom alone cometh every good and perfect gift.’ ”]
2. In a way of affectionate exhortation—
[Let none of you rest in any attainment. The Apostle commended his Thessalonian converts, because “their faith and love grew exceedingly.” Let me have similar ground of joy in you. You have received of us how you ought to walk and to please God, and have “made your profiting to appear:” but “we beseech you, brethren, to abound more and more.” Endeavour to honour God more; to adorn the Gospel more; to diffuse richer benefits among the saints; and to give more abundant evidence of your piety to all around you. So shall you be approved of your God, both now and in the eternal world: for “he is not unrighteous to forget your work and labour of love, which ye have shewed towards his name, in that ye have ministered unto the saints, and do minister. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end.”]
MMCCLXVII
THE EFFICACY OF THE GOSPEL
Philem. 10, 11.
I beseech thee for my son Onesimus, whom I have begotten in my bonds: which in time past was to thee unprofitable, but now profitable to thee and to me.
THE inspired volume certainly differs in many respects from what we might have expected. We should have supposed, that it would contain only such things as could not be known except by revelation. But, behold, here is a letter, written to a single individual, on a subject which might occur at any time or place; a letter, containing no particular point of doctrine, but simply requesting a master to receive with kindness an offending, but repentant, slave. It should seem strange, I say, that such an epistle should be dictated by inspiration, and be preserved for the edification of the Church to the end of time. But so it is: and an attentive consideration of its contents will soon convince us, that it is worthy of its Divine Author. We must never forget, that the Word of God is intended to regulate our spirit and conduct in every situation and relation of life: and, in this view, the epistle before us possesses a transcendent excellency: for, though it does not state particularly any of the doctrines of the Gospel, it does shew us in a very impressive manner,
I. The spirit which it breathes, where its influence is complete—
“I beseech thee for my son Onesimus, whom I have begotten in my bonds.” Let us here mark,
1. The interest which the Apostle took in the welfare of Onesimus—
[Onesimus was a slave belonging to Philemon, who was a person of eminence, perhaps a minister in the Church at Colosse. He had fled from his master, having, it should seem, first robbed him; and had come, many hundred miles off, to Rome; where he conceived he should be perfectly out of the reach of his master’s inquiries. It happened that at that time Paul was a prisoner at Rome; yet, though a prisoner, was permitted to see, and to instruct, all who came to him. Onesimus, probably from curiosity, went to see and hear this famous servant of Christ; and, through the special grace of God, was converted under his ministry. He soon made himself known to Paul; and, approving himself a sincere convert to the faith of Christ, ingratiated himself into the favour of the Apostle, who received and loved him as a son. In truth, he was now, in a spiritual sense, his son; since, by the ministry of the Word, the Apostle, as it is expressed, had “begotten him in his bonds.” The Apostle now desired to restore him to the favour and protection of that master whom he had so greatly injured: and for that end he wrote this epistle to Philemon, and sent it by the hands of Onesimus himself: for he judged, that no man can be a true penitent without making restitution to all whom he has wronged, and asking pardon of all whom in any great degree he has offended. He judged this to be necessary, as well for the peace and comfort of Onesimus, as for the honour of God and his Gospel: and therefore, notwithstanding the loss of his kind attentions would be severely felt by the Apostle, he would on no account retain him at Rome, but sent him back to his master, Philemon, at Colosse.]
2. The exquisite delicacy with which he pleaded his cause—
[In point of delicacy of feeling and sentiment, this epistle has not perhaps its equal in the world. Some of its leading features we will proceed to notice.
The Apostle’s object was, so to break the matter to Philemon, as not to shock his feelings; and so plead the cause of Onesimus, as to procure for him a favourable reception. Hence arose a necessity for touching every point with tenderness and delicacy; which the Apostle proceeded to do, not by rules of art, (though the most consummate wisdom could not have devised any plan more appropriate than that which is here pursued,) but by the simple dictates of love.
He begins with acknowledging Philemon’s eminence both in faith and love; and with declaring, what exquisite joy he felt, both in the accounts which he had heard of him, and in remembering him before God in his daily supplications. This had a tendency to disarm Philemon, if he felt any bitter resentment against Onesimus: for he could not well indulge hatred, when he himself experienced so much love.
The Apostle then proceeds, in the language of meek entreaty, to request Philemon’s pardon in behalf of this returning slave. He reminds Philemon, that, as he himself, no less than Onesimus, had received the truth by means of his ministry, he might well assume the authority of a father, and require, rather than request, the performance of so plain a duty: but he chose rather to entreat as a favour, as a favour to him who was now “grown old” in the service of his Lord, and was “a prisoner too for the truth’s sake,” that he would be reconciled to Onesimus, whom the Apostle himself regarded as a son. How could such a request as this, a request from such a person, under such circumstances, be refused? Methinks, it was not possible for Philemon, however indignant against Onesimus, to reject a petition offered by his own spiritual father, in such terms as these.
He goes on to remind Philemon, that Onesimus, who had hitherto but ill deserved that name, since he had been so unprofitable, would henceforth act a more worthy part, and be indeed profitable, in whatever capacity he should be employed. This consideration would not be without its influence; more especially as the Apostle speaks of himself as having been materially benefited by the services of Onesimus, as Philemon himself would in all probability be in future.
He then suggests a thought, which must of necessity produce a great effect upon Philemon’s mind. Philemon, being himself an eminent servant of Christ, could not but know that God has formed his purposes from all eternity ; and that, if any be converted to the faith of Christ, it is in consequence of God’s electing love, who has ordained the time, the means, the manner, and every thing respecting his conversion, from all eternity. Now, says Paul, who can tell? Perhaps all that Onesimus did, and whereby he so justly provoked thy displeasure, was, in the counsel of God, ordained to be the means whereby he should be converted to the faith of Christ ; and, though not in his own intention, yet in the intention of an unerring God, “he therefore departed for a season, that thou mightest receive him for ever, not now a servant, but above a servant, a brother beloved?” This would in no respect excuse the wickedness of Onesimus, any more than God’s intention to redeem the world would excuse the murderers of the Lord Jesus. Onesimus was a free agent in all that he did : but perhaps God had seen fit to leave him to the wickedness of his own heart, in order that he might thus be brought under the ministry of Paul, and have the grace of God the more abundantly magnified in his conversion, and in the whole of his future life. How effectually would such a thought as this engage a pious mind, like that of Philemon’s, to co-operate with God, and to advance to the uttermost the purposes of his grace!
Lest the recollection of the losses sustained by means of Onesimus should rankle in Philemon’s mind, the Apostle further adds, that whatever Onesimus might owe him, he (Paul) would most gladly undertake to pay ; though he did not much expect that such a demand of pecuniary compensation would be made upon him, by one who owed to him what was of more value than the whole world, even his own soul.
Finally, as though he were pleading for his own life, and all his happiness were bound up in the obtaining of this request, he entreats: “If thou count me a partner, (a partaker of the same salvation with thyself,) receive him as myself.” “Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord;” for they are all in commotion whilst his acceptance with thee is in suspense; and nothing but thy compliance with my request can give them rest.
Now the point which I wish to be noticed here, is, not the line of argument merely, but the delicacy of the sentiment, and the exquisite address with which the Apostle seeks to attain his end. This, if it had been the effect of art, would have gained our admiration: but, as the effect of Christian principle, and Christian love, it is edifying in the highest degree, inasmuch as it shews what a spirit the Gospel breathes, and what genuine Christianity will universally inspire.]
From the account which the Apostle gives of Onesimus, we are led to notice,
II. The change which it operates where its influence is begun—
“Onesimus,” says the Apostle, “was in time past unprofitable, but now will be profitable both to thee and me.” The state of every man previous to his conversion may be said to be unprofitable, because he does not answer the true ends of his creation : he does nothing for God, nothing for the Church, nothing for his own soul. But no sooner will divine grace reach his heart, than he will endeavour to be serviceable,
1. To the Church of God generally—
[Onesimus, having received the truth in the love of it, instantly set himself to work, if by any means he might render service to the Apostle in his confinement. Doubtless such a servant, at such a juncture, was an unspeakable comfort to the Apostle, and would greatly alleviate the pains and sorrows of his imprisonment. And, no doubt, whatever Onesimus was able to do, he did with great delight, not shrinking back from the horrors of a prison, nor intimidated by the sufferings inflicted on St. Paul, but rejoiced to have an opportunity of testifying his love to one, who had been such an instrument of good to his own soul.
Now here we see, what every true convert will do. He will begin to inquire, ‘How can I co-operate with my minister in his labours of love? How can I strengthen his hands? How can I encourage his heart ? What can I do, either to shew my love to him, or to impart to others the benefits which I myself have received? Can I assist in any way in visiting the sick, in instructing the ignorant, in relieving the needy, in teaching the rising generation? Whether my talents be more or less, I am determined that they shall not be wrapped in a napkin, but be diligently improved for my God. Freely I have received; and I will freely give.’ Yes, beloved brethren, how unprofitable soever a man may have been in times past, he will not willingly be so any longer, but will be profitable to his minister, and to the Church of Christ, as far as his ability will admit.]
2. To those who have a more immediate claim upon him—
[Onesimus would henceforth be “profitable to his master Philemon.” O! in what a different spirit would he serve his master now! We apprehend indeed that Philemon instantly gave him his liberty; and that he immediately became an assistant in the Church of Colosse, to whom St. Paul gave him a most satisfactory testimonial: but, if he had continued in the service of Philemon, we can have no doubt but that he would have justified the character given of him by St. Paul, and proved truly profitable to his master. And herein divine grace will be sure to shew itself: it will lead us to fill up our station in life, whatever that station be, with the utmost care and diligence. Are we servants ? we shall regard our master as placed over us by the Lord himself, and shall do him service as unto the Lord. Were we even slaves, we should fulfil our duties as unto God himself, who has appointed us our lot, and who requires that we execute with fidelity the work he has assigned us. It is often made a matter of complaint indeed against religious servants, that they are idle, and impatient of reproof. And glad should I be, if there were not too much reason for this complaint. But let not this evil be imputed to religion : for religion condemns it utterly : the Gospel gives no sanction to such conduct, nor any occasion for it. It requires that servants demean themselves with modesty and humility ; and not towards kind masters only, but towards such as are harsh and severe: and it especially enjoins, that they fulfil all their duties, “not with eye-service, as men-pleasers, but as unto God, doing the will of God from their heartsn.” Let it be remembered then, that the true and proper tendency of the Gospel is, to improve us in every station and relation of life: and that, if it operate not this change in our hearts and lives, we have never received it as we ought.]
LEARN then from hence,
1. To abound in all acts and offices of love—
[Who does not admire the character given of Philemon, whose love was such as to attract the notice of all, and constrain them to acknowledge the abundance of the grace bestowed upon him, whilst, by his kindness and liberality, “the bowels of the saints were so greatly refreshed?” And who does not admire the interest which the Apostle took in the welfare of a poor slave who had run away from his master ? Such, beloved, are the offices in which we should delight. None on earth are so low or abandoned, but they deserve notice from us, and should be objects of our pity and compassion. I call upon you then, if there be any, whom by your instructions you may restore to God, or by your kind offices you may reconcile to man, to engage in the good work with all your heart, and to labour to the uttermost to diffuse the blessings which are the sure result of faith and love.]
2. To bring men, if possible, under the sound of the Gospel—
[See the effects produced on this worthless character. Worse than unprofitable had Onesimus been : but, by the hearing of the Gospel, he was turned to God. Of whom then will yon despair ? Who will not lay down the weapons of his rebellion, when God speaks with power to his soul ? It may be that a person is hardened under the Gospel, even as Onesimus was: for we cannot doubt but that the pious Philemon had endeavoured to watch over his domestics : but in vain had all his instructions been. Not so the instructions of the Apostle Paul, when accompanied with a divine power to his soul : then he became a new creature ; and, though a slave of man, was made a freeman of the Lord : so may it be with those whom you may bring to attend where Christ is preached. God may meet them, as he did Onesimus. Many who, like Zaccheus, have thought of nothing but gratifying a foolish curiosity, have been made to obey the voice of Christ, and have found salvation come unto their souls. If one such instance occur through your instrumentality, you will have “saved a soul from death, and hid a multitude of sins.”]
3. To bear in mind your own obligations to your great Advocate and Intercessor, Jesus Christ—
[Doubtless Onesimus would long remember his obligations to St. Paul. But what were they in comparison with what you owe to the Lord Jesus Christ ? Think how you have cast off the yoke of Almighty God, and robbed him of all the service to which he was entitled, and gone to a distance from him, that you might live as “without God in the world.” Think how the Lord Jesus Christ has instructed you, and brought you to the knowledge of salvation, and restored you to the favour of your offended God. Think how he has not merely offered to pay your debt, but has actually discharged it. Yes; “of him it was exacted,” says the prophet, “and he was made answerable:” and he “laid down his own life a ransom for you.” To his continual intercession too are you indebted for all that peace which is maintained between God and your souls. Will you not then be thankful to him? or rather, shall there be any bounds to your gratitude ? Bless him then, and adore and magnify him, and call upon all that is within you to bless his holy name. And now endeavour to be “ profitable to him.” Consecrate to him all your faculties, and all your powers. Live for him : die for him, if need be : and begin now the song, in which you shall, ere long, join all the choirs of heaven: “To him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and our Father, to him be glory and dominion for ever and ever, Amen.”]
HEBREWS
MMCCLXVIII
CHRIST’S ASCENSION TO GLORY
Heb. 1:3.
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.
A REVELATION of God, by whatever means or instrument it may be communicated, demands our solemn attention. But Christianity requires the highest possible degree of reverence, because the Messenger, by whom it was promulgated, as far surpassed all other instruments in excellence, as the truths delivered by him are of deeper and more mysterious import. It is in this view that the Apostle introduces this sublime description of Christ; in which we may notice,
I. The dignity of his person—
We cannot conceive any expressions more grand than these which are here applied to Christ, and which set forth,
1. His essential dignity—
[The Father is the fountain, and the archetype of all perfection. Of him Jesus is a perfect copy. As the impression on the wax corresponds with all the marks and lineaments of the seal, so is Jesus “the express image” of the Father in every particular, insomuch that “he who hath seen him hath seen the Father.” But the Father is, in himself, invisible to mortal eyesb; it is in Christ only that he is seen: on which account Christ is called “the image of the invisible God.” And as all the glory of the sun is seen in the bright effulgence of its rays, so is all the glory of the Godhead seen in the face of Jesus Christd.]
2. His official dignity—
[It was Jesus who made the worlds: and he it is who upholds them by the same “powerful word” that first spake them into existencef. By him all things maintain their proper courses, and the order first assigned them. Nor is there any thing that happens either in the kingdom of providence or of grace, which does not proceed from his will, or tend to his glory. There is nothing so small but it occupies his attention, nothing so great but it is under his controul. Every thing that is good owes its existence to his immediate agency, and every thing that is evil, to his righteous permission.]
Intimately connected with this is,
II. The diversity of his ministrations—
As in the Church there are “diversities of administrations and of operations” under Christ, who is the author of them, so in the work of Christ himself there is a diversity of ministrations.
1. He “purged our sins” by his blood on earth—
[Sin needed an atonement, and such an atonement as no created being could offer. Jesus therefore, the Creator himself, undertook to make an atonement for us, and such an one as should satisfy divine justice on our behalf, and put honour on that law which we had violated. For this end he assumed that nature which had sinned, and endured the curse due to our iniquities. When he had only to create or to uphold the universe, his word was sufficient: but when he came to redeem the world, nothing would suffice but his own precious blood. Other priests offered the blood of bulls and of goats as typical expiations: but, to make a true and proper atonement, Jesus was forced to offer up “himself.” His prayers and tears were insufficient: if he would purge away our sins, he must do it “by himself,” by “pouring out his soul unto death.”
This is what Jesus undertook to do; nor did he ever draw back till he could say, “It is finished.”]
He ascended to complete his work in heaven—
[The high-priest, after offering the sacrifice, entered within the vail, to present it there. Thus Jesus “passed into the heavens,” the place where he was to finish his ministrations. In the presence of all his disciples he ascended thither, giving thereby a decisive evidence that nothing further remained for him to do on earth. But a further evidence of this arises from the posture in which he ministers in heaven. The priests under the law stood, because they needed to repeat the same sacrifices continually: but Jesus having offered one sacrifice once for all, “sat down at the right hand” of God, the place of supreme dignity and power. From this we inter the perfection of his sacrifice on earth; and are assured, that whatever remains to be done by him within the vail, is transacted in an authoritative manner, all power being given to him to “save to the uttermost” them that trust in him.]
We may LEARN from hence,
1. The security of those who believe in Christ—
[Who is it that interests himself for them? “Jehovah’s Fellow.” Who bought them with his blood? The God of heaven and earthl. Who has undertaken to keep them? He that “upholdeth all things by his word.” Who is continually engaged in completing their salvation? He that is constituted Head over all things for this very purposen. What then have they to fear either from their past guilt, or their present weakness? Let them only be strong in faith, and “none shall ever pluck them out of his hand.”]
2. The danger of those who are yet in unbelief—
[In proportion to the dignity of this adorable Saviour must be the guilt of rejecting him. This is frequently insisted on in this epistle. Let us lay it to heart. To neglect this Jesus is such a mixture of folly and ingratitude, of impiety and rebellion, as involves in it the highest degree of criminality, and subjects us to the heaviest condemnation. Let those who are guilty of this neglect remember that “the enemies of Jesus shall all become his footstool:” and let them kiss the Son, lest he be angry, and they perish without a remedyr.]
MMCCLXIX
CHRIST’S INCARNATION
Heb. 1:6.
When he bringeth in the First-begotten into the world, he saith, And let all the angels of God worship him.
IF God had been pleased to try our faith, he might have required us to believe whatsoever he should reveal, even though he should mention it but once: but, in condescension to our weakness, he has given us a great variety of testimonies to confirm every fundamental doctrine of our holy religion. The doctrine of the divinity of Christ is as important as any in the whole Bible: and it stands, not on one or two doubtful passages of Scripture, but on the plainest, and almost numberless declarations of the inspired writers. In the passage before us the Apostle is shewing the infinite superiority of Jesus above the highest orders of created beings; and he adduces a whole series, as it were, of testimonies in proof of this point. The one which we have now read is taken from the 97th Psalm, and confessedly relates to Jesus.
In discoursing upon it we are led to observe,
I. That Christ is a proper object of divine worship—
The command contained in the text is itself decisive upon the point—
[God is a jealous God, and claims divine worship as his unalienable prerogative; yet he at the same time requires it to be given to his Son. Would he do this, if his Son were not worthy of that high honour? Would he, contrary to his express declaration, give his glory to anotherc? We are assured he would not; and therefore his Son must be a proper object of our supreme regard.]
The practice of the Christian Church confirms it beyond a doubt—
[Stephen, when he was full of the Holy Ghost, and his face shone like that of an angel, at the very instant that he saw the glory of God, and Jesus standing at the right hand of God, addressed himself, not to the Father, but to Jesus; and that too in terms precisely similar to those in which Jesus in his dying hour had addressed the Father. Can we wish for any plainer example? The Apostle Paul, under the buffetings of Satan, applied to Jesus for relief, and was expressly answered, as he himself tells us, by Jesus; in consequence of which answer he from that time “gloried in his infirmities, that the power of CHRIST might rest upon him.” The whole Church of God, not only at Corinth, but “in all other places,” are described and characterized by this very thing, the worshipping of Christf. But the Church triumphant no less than the Church militant are incessantly presenting before him their humble and grateful adorations.
Surely if worship be not to be paid to Christ, the Scriptures are not calculated to instruct, but to deceive and ensnare us.]
Nor must it be forgotten, that to worship Christ is the highest act of obedience to the Father—
[It is the Father who enjoins it in the text; and that, not to men only, but to angels also: “He has committed all judgment to his Son for this very purpose, that all men may honour the Son even as they honour the Father;” he even swears that all, at the peril of their souls, shall bow to Jesusi; and, so far from thinking himself dishonoured by it, he expressly requires it, in order that he himself may be more abundantly glorified.]
The text leads us further to observe respecting Christ,
II. That his incarnation affords a special call to all both in heaven and earth to worship him—
“The bringing in of the First-begotten into the world,” may comprehend the whole period of his reign under the Gospel dispensation; in which case the command to worship him is general: but if we confine the expression to the time of his incarnation, the command to worship him will be a special call, arising from the circumstance of his incarnation, and founded on it. To elucidate it in this latter view we may observe that,
1. It (his incarnation) affords the brightest discovery of the Divine perfections—
[The angels had doubtless seen much of the Divine glory before: they had seen God’s wisdom, power, and goodness in the creation and government of the world. But they never before had such a view of his condescension and grace as when they beheld him lying in the manger, a helpless babe. Now also the design of God to glorify all his perfections in the work of redemption was more clearly unfolded. Hence the whole multitude of the heavenly choir began to sing, “Glory to God in the highest.” And if their hosannas increased with their discoveries of the Divine glory, should not ours also? Have not we also abundant reason to magnify our incarnate God; and to exalt our thoughts of him in proportion as he has debased himself for our sakes?]
2. It opens a way for our reconciliation with God—
[Men were indeed accepted of God before Christ’s advent in the flesh; but it was through him who was to come, as we are accepted through him who has come. But when Christ was manifested in the flesh, his mediatorial work commenced; and that course of sufferings and obedience, which is the meritorious ground of our acceptance, was begun. It may be said, that, though we are bound on this account to adore him, the angels feel no interest in it. But can we suppose that those benevolent spirits, who minister to the heirs of salvation, and bear them on their wings to the realms of glory, feel no delight in our happiness? Doubtless they do; and are themselves made happier by their sympathy with us. If they rejoice over one sinner that repenteth, they also have reason to adore the Saviour for opening both to us and them such an inexhaustible fountain of blessedness and joy.]
3. It reunites men and angels under one Head—
[Christ was the Creator and sovereign Lord both of men and angels; but man, by casting off his allegiance to his Lord, lost also his connexion with angels. Jesus however, by becoming man, gathers together again both men and angels under himself as their common head: yea, he comes, as it were, to the very gates of hell, that he may take from thence sinners of the human race to fill the thrones once vacated by the apostate angels. It is by no means improbable that the very same humiliation of Jesus that exalts men to glory, is the source of establishment to the angels that retained their innocence. At all events, the restoration of their Lord to the honour of which man by transgression had deprived him, and their communion with man in the benefits conferred upon him, cannot fail of exciting in their breasts the liveliest emotions of gratitude. Indeed, we see that this is no fanciful idea, since it is realized in heaven, where saints and angels join in one general chorus, ascribing “salvation to God and to the Lamb.”]
TO ENFORCE then the injunction we have been considering, we would say,
1. Welcome him—
[Let not his advent be regarded with indifference; but welcome him with acclamations and hosannas. The captious Pharisees may indeed condemn you; but if you neglect to honour him thus, the very stones will cry out against you.]
2. Submit to him—
[Jesus comes, not merely to save mankind, but to set up his kingdom in the world. Let your hearts then, yea, “the very thoughts of your hearts, be brought into a willing captivity to him.” “Kiss the Son, lest he be angry, and ye perish:” and present your offerings before him in token of your allegiance to him, and your unreserved subjection to his willq.]
3. Depend upon him—
[He is that nail in a sure place on which are to be hanged all the vessels of his Father’s house. Trust then on him; and let his vicarious sufferings and obedience be the stay and support of your souls.]
4. Glory in him—
[Since he is the boast of all in heaven, let him be the boast of all on earth. Let the frame of your hearts be joyous, exulting, and triumphant. Thus from worshipping him here below, you shall be brought to worship him for evermore in heaven above.]
MMCCLXX
EXCELLENCY OF CHRIST’S PERSON AND GOVERNMENT
Heb. 1:8.
Unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
IN the Epistle to the Hebrews, the Apostle’s main object is to shew, that the Jewish ritual was completely fulfilled in Christ, and was therefore superseded by the Christian dispensation. But before he comes to the argumentative part, wherein this subject is regularly discussed, he shews how great and glorious a person Christ was: for, as the Jews had a high regard for Moses, and as they had received their law from God, it was necessary that they should be informed who Christ was; that he was greater than Moses, yea, than the very angels in heaven; and that therefore he had full authority to introduce the religion which was now established amongst his followers, and which the Jews were every where called upon to embrace. This, however, he takes care to ground upon their own Scriptures. He speaks of nothing as now, for the first time, revealed to himself; but appeals to the writings of their own prophets, in proof of every thing that he asserts.
The Psalm from whence the text is cited, relates chiefly to the Messiah. Whatever relation it may have to Solomon, it confessedly cannot be altogether applied to him. The ancient Jews understood it as speaking of the Messiah: and of the propriety of applying it to him, there can be no doubt. The words before us are addressed by the Father to the Messiah: and they lead us distinctly to notice two things; namely,
I. The dignity of his person—
Many there are, both Jews and Christians, who deny that the Divinity of Christ is here asserted—
[Jews have said, that the word Elohim is applied in Scripture to creatures, and therefore cannot be justly interpreted as importing the proper Deity of the person to whom it is addressed. But to this it may be observed, that though the word Elohim is applied to magistrates officially, as representatives of the Deity, it is no where applied to any individual but to Jehovah himself; and that to apply it to any individual besides Jehovah would be blasphemy.
But Christians also have attempted to invalidate the testimony of the Apostle, as the Jews have of the prophet; and for that purpose would translate the words thus; “God is thy throne for ever and ever.” But this is to force the words from their plain and obvious meaning: nor will it answer the end which they would endeavour to attain: for the very next quotation from the Psalms asserts the divinity of Christ, as clearly as the text itself does; speaking of him as the Creator of all things, and as continuing immutably “the same” for ever and ever: and just before the text, another passage is cited from the Psalms to the same purpose, saying, “Let all the angels of God worship himb.” We may safely therefore affirm, that the Messiah (who is here called “the Son,”) is addressed as truly and properly “God.”]
But the doctrine of his proper Deity, whilst it is asserted here, pervades also the whole Scriptures, both of the Old and New Testament—
[The very name Emmanuel was assigned him on this account, because he was “God with us.” Yes, verily, he is “Jehovah’s fellow:” even “the mighty Godd;” “Jehovah our righteousness.” Nor does the New Testament leave this in doubt: for it asserts him to be “God manifest in the fleshf,” even “the great God and our Saviour,” “God over all, blessed for everh.”]
And this doctrine lies at the root of all our hopes—
[The whole scope of this epistle is to shew, that what the blood of bulls and goats could not do, the blood of Christ, as shed upon the cross, has effected; namely, that it has made a propitiation for the sins of the whole world. But is it the blood of a mere creature that could effect this? If Christ be a mere creature, what force is there in that argument of the Apostle, “If the blood of bulls, &c. sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, &c. purge our conscience from dead works to serve the living God?” What sense would there be in this, “If the blood of one creature could effect the smallest thing, how much more shall the blood of another creature effect the greatest?” But if Christ be God as well as man, then is the argument clear, and worthy of an inspired Apostle. In a word, Christ be not God, he cannot be the Saviour revealed in the Old Testament: for of him it is expressly said, “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. There is no God else beside me; a just God and a Saviour: there is none beside me.”]
But it is not so much of the essential, as of the mediatorial, dignity of Christ that the text speaks: for it immediately proceeds to mark,
II. The excellency of his kingdom—
Earthly kingdoms are but of a limited duration: and, from the imperfection of all human institutions, there must of necessity be something in them of partiality and of comparative oppression. But Christ’s kingdom is perfect in every respect: it is,
1. In its duration perpetual—
[The four great monarchies all found a termination of their power: but the kingdom which Christ has established, shall endure for everm. True it is, that the present mode of administering it will cease, when there are no more subjects to be governed, or enemies to be subdued. When the final judgment is passed, the enemies of the Messiah’s kingdom will all be shut up in the prison prepared for their reception; and his subjects be exalted to those regions, where their every want will be supplied. “Then the Son will deliver up the kingdom to God, even the Father, that God may be all in all.” Still, however, the kingdom itself will remain: and Christ, as its glorious Head, be acknowledged by all his subjects, as the one source of their happiness, the one author of their salvationo.]
2. In its administration just—
[“His sceptre is a sceptre of righteousness.” Every law that proceeds from him is “holy, and just, and good.” Nothing of imperfection is found in any one of them: they are alike incapable of diminution or addition. If any one law appears too strict, it is only through our own ignorance and love of sin. To the renewed soul, not one of his commandments is grievous: the only thing that is grievous to it is, that it is not able to obey them all more perfectly. The very tendency of every law is to make those happy who obey it: and were any man to obey the laws of Christ as perfectly as they do in heaven, he would already in his own soul possess a heaven upon earth. Let any one who is disposed to complain of the strictness of the Gospel, examine its laws with candour, and see which of them he can reduce: Would he love God with less than all his heart; or his neighbour less than himself? Were he to reduce any one law below its present standard, he would so far give a licence for rebellion throughout all the kingdoms of the earth, and reason for murmuring throughout all the regions of hell, since a lower standard was appointed for others than was ever allowed to them.
But this righteousness is no less visible in the administration of the King, than in the laws by which he governs: for in no one instance is his favour or his frown accorded to any one, but in a strict consistency with equity. On whom did the King ever frown but on account of his transgressions, or more than in proportion to their enormity? or on whom did he ever deign to smile, but on those who humbled themselves before him as guilty, and pleaded his perfect righteousness as the ground of all their hopes? Nay, where did he ever pardon one rebel, till that rebel had cast himself entirely on the merit of his sacrifice, whereby Divine justice had been satisfied, and the law of God magnified? In earth, in hell, in heaven, the righteousness of his sceptre is alike displayed, and to all eternity shall it be acknowledged throughout the whole extent of his dominions.]
Keeping in view the general scope of the passage, as well as our own individual benefit, we would observe by way of IMPROVEMENT,
1. How clearly are the great truths of the Gospel founded on the Old Testament!
[We find nothing in the New Testament which was not predicted in the Old. Hence our blessed Lord and his Apostles continually refer to the Jewish Scriptures in confirmation of their own word. And it is worthy of particular remark, that we never so much as once hear of their enemies controverting or objecting to the construction which they put upon the Scriptures. The true import of the prophecies was, in many respects, better understood then than now; because the Jews, in order to justify their rejection of Jesus as their Messiah, have laboured to find out other interpretations of the Scriptures, different from those which their own forefathers acknowledged and approved. And I cannot but regard the very circumstance of the Apostles citing the different prophecies in the way they did, as a strong presumption, that the Scriptures were understood at that time in the very sense in which they cited them: for, had they not been so understood by the Jews of that day, the citation of them would have been nugatory: yea, worse than nugatory; it would have been absurd in the highest degree; and would have produced the directly opposite effect to that which it was intended to produce. Let any one, with this impression upon his mind, read the chapter from whence our text is taken, and he cannot for one moment doubt the divinity of Christ, or the truth of his Messiahship.]
2. How safely may we commit ourselves into the Saviour’s hands!
[Were our King a man only, what confidence could we have in his protection? He could not be every where: he could not hear and aid all persons at the same moment: consequently we might be overwhelmed before he could come to our aid. But our King is “the Mighty God,” who has all things in heaven, and earth, and hell under his controul; and who has engaged that all his enemies, and ours, shall be put under his feet. Let none then be discouraged because of the number, power, or inveteracy of their enemies: for, if he be for us, none can succesfully be against us. Let the consideration therefore which quieted David’s mind in all his troubles, compose and quiet our minds also under every trial that can befall us: “the floods have lifted, O Lord, the floods have lifted up their voice: the floods lift up their waves. The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea:” “The Lord is in his holy temple; the Lord’s throne is in heaven.”]
3. How obedient should we be to his holy will!
[Were it only that we are the work of his hands, we ought to be altogether obedient to his will: but how much more, when, in addition to being our Creator, he has become our Redeemer; and has assumed our nature, in order that we, through his vicarious sufferings, may be made partakers of his kingdom and glory! We must not forget that the throne on which he sits is a mediatorial throne; and the kingdom which he governs is a mediatorial kingdom: and that he exercises his dominion not merely over us, but for us. How happy would the fallen angels be, if they could have one more offer of being received into his kingdom! But this privilege belongs to us only; and to us no longer than during the present short period of our existence upon earth. If we cast not down the weapons of our rebellion now, the day of grace will be past, and we shall hear him say, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.” But methinks we should be constrained by love, rather than by fear. Think, my brethren, what it has cost him to establish his kingdom: what conflicts he has endured for us, that we might be made partakers of his triumphs! It was “through his own death that he triumphed over him that had the power of death, and delivered us from his cruel bondage.” Give ye then up yourselves to him: and though death should await you for your fidelity to him, fear it not, but rejoice that ye are counted worthy to suffer it for his sake. And know assuredly, that, “if ye suffer with him, ye shall reign with him,” and to all eternity “be glorified together” with him.]
MMCCLXXI
CHRIST’S SUPERIORITY TO ANGELS
Heb. 1:10–12.
Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: they shall perish; but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
THE Old Testament speaks much of Christ: the Psalms, in particular, abound with expressions relating to him: and, previous to his coming, the learned Jews, who looked forward to the advent of their Messiah, and longed for his appearance, interpreted them in their true and proper sense. This is clear; because we never find, in any one instance, that the construction put upon these passages by the Apostles of our Lord was controverted, or the application of them to him doubted. The Jews of later ages, in order to weaken the force of these passages as proving the Messiahship of the Lord Jesus, have invented other explanations of them; determining to put any sense whatever upon their own Scriptures, rather than admit the validity of his claims. But it is not to be conceived that the Apostle Paul, at the very time that he withheld the signature of his name from this epistle, (lest, by the mention of it, he should excite the prejudices of his countrymen to whom he wrote,) should, in the very outset of his epistle, cite passages in a sense which none of his opponents were ready to admit; and that he should go on to build the whole weight of his arguments on passages so adduced, and so interpreted. Yet we find, that he has applied to Jesus many expressions, which, if his construction of them be true, prove, beyond a doubt, not only the Messiahship of Jesus, but the infinite superiority of his dispensation to that which had been established among the Jews. The Jews gloried in the Mosaic dispensation, as having been given to them, not only by the hands of Moses, but through the instrumentality of angels. St. Paul shews them, in the beginning of this epistle, that, however much they might glory in this honour, the Christian had far higher reason to glory; because his religion was revealed by Christ himself, who, both in his nature as God, and in his office as the appointed Mediator between God and man, was infinitely above the angels.
In confirmation of the Apostle’s statement, I shall set before you,
I. The majesty of Him by whom the Gospel was revealed—
Great and glorious things are spoken of him in the preceding context. But we shall wave all mention of those things, and confine our attention to the passage before us; and notice,
1. The passage cited by the Apostle—
[The words in my text will be found towards the close of the 102d Psalm. In that psalm, the writer, personating the Church, speaks of the afflictions under which he groaned, and of the consolations which he derived from contemplating the future glories of the Messiah’s kingdom, which should extend over the whole world, and endure for evermorec. The person of whom he speaks, he calls “his God:” “I said, O my God, take me not away in the midst of my years:” and then he immediately adds, “Of old hast thou laid the foundations of the earth,” and so on. Now, no one ever doubted but the Person whom the Psalmist there addresses, was the God of heaven and earth: and the Jews themselves were wont to interpret the psalm as referring to the Messiah. St. Paul confirms that interpretation, by expressly applying the text to the Lord Jesus Christ. As for saying that he applied the passage to Christ in a subordinate sense, there is no intimation given of any such thing: nor would the passage have been at all to his purpose, if it were not understood in its full sense: for the Apostle’s object was, to establish the superiority of Christ above all the angels of heaven: and to have asserted that the Father was superior to them, would have been of no use. It is clear, then, that the Lord Jesus Christ is the true God, even “God over all, blessed for ever.”]
2. The sublime truths contained in it—
[The Person here addressed has two attributes ascribed to him; namely, omnipotence, as the Creator of the universe; and immutability, as being ever the same: and both of these belong to the Lord Jesus Christ; for it was He who created all things, both in heaven and earth. If an idea be suggested, that he might have merely been an agent deputed to this work, as any angel might have been; and that the execution of it is not sufficient to prove his Godhead; I answer, that though I will not undertake to say what works God might devolve on a creature, there can be no doubt but that he was God who made the worlds: for it is said, “In the beginning was the Word; and the Word was with God; and the Word was God: the same was in the beginning with God. All things were made by HIM; and without HIM was not any thing made that was made.” And this was no other than the Lord Jesus Christ: for the same Apostle adds, “The Word was made flesh, and dwelt amongst use.”
To the same Person, also, is immutability ascribed: as it is said, “They (the works of creation) shall perish, but thou remainest: and they all shall wax old, as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. Now this, also, is an incommunicable attribute of the Deity! “I, the Lord, change not.” To no creature whatever can this perfection be assigned: the highest archangel, if left to himself, would fail, even as myriads of once-holy angels did in heaven; from whence they were expelled for their transgression, and were doomed to an eternity of misery in hell. But to Jesus it essentially belongs; because, though a man, as to his human nature, he is “Jehovah’s Fellow,” “God manifest in the flesh,” “Emmanuel, God with us.”]
The whole scope of the Apostle’s argument leads me, from speaking of the Majesty of Christ, to shew, in the next place,
II. The excellency of the Gospel as revealed by him—
Why, when the Law was committed to us by the ministry of angels, should the Gospel be spoken to us by God himself? Is there any thing in the Gospel that calls for such a distinction? I answer, There is an immense disparity between the two, even such as may well account for the high honour conferred upon the Gospel. Consider what the Gospel is: consider,
1. The depth of its mysteries—
[The law was not without its mysteries: but they were all veiled from human sight; in token of which, Moses put a veil upon his face. But “in and through the Lord Jesus Christ, that veil is taken away,” and we behold his glory with unveiled face. We are led even to the council-chamber of the Most High, where the Father and the Son concerted together for the recovery of mankind, even millions of years before they fell. We hear the Son undertaking to become a man, in order that he might suffer in the stead of his offending creatures, and expiate their guilt by his own obedience unto death. We see this very Saviour become incarnate: we behold him sojourning on earth, as the accredited Ambassador of heaven. We hear his voice; we trace his footsteps; we witness all his sufferings unto death. We see him yet again, raised from the dead, and ascending up to heaven; and sending down the Holy Ghost, to testify of him, and to establish his kingdom upon earth. We behold his kingdom actually established, and maintaining its pre-eminence on earth, in despite of all possible opposition from men and devils. And, finally, we behold in this stupendous mystery every perfection of the Deity, shining in harmonious and united splendour.
Here then was a mystery, which deserved to be marked with all the honour conferred upon it. True, “this treasure” might well, at a subsequent period, be put “into earthen vessels:” but at its first exhibition it was well that it should be displayed by our incarnate God, and that the word which unfolded it should “at first begin to be spoken by the Lord himself.”]
2. The richness of its provisions—
[In this is contained all that man can need, and all that God himself can bestow. We were fallen, even our whole race, like the apostate angels themselves: and being partakers with them in transgression, we were doomed to partake with them also in their punishment. We were sunk even to the very precincts of hell: yet, behold, from thence are we taken, to be restored to the favour of our God, and to inherit a throne of glory. Could we conceive of the fallen angels, as taken from their sad abodes of misery, and restored to the felicity from which they fell, we might have some idea of the blessings imparted to us by the Gospel of Christ. But who can declare all that is comprehended in pardon, and peace, and holiness, and glory? Eternity itself will not be sufficient to compute and estimate the mighty sum.]
3. The duration of its benefits—
[Eternity! Amazing thought! eternity! Yes, eternity shall be the duration of blessedness to every believing soul. The benefits of the Mosaic dispensation soon passed away: but not so those which we inherit by the Gospel. As long as the believing soul shall retain its capacity for enjoyment, and the Saviour himself exist upon his throne, so long shall He who bought us with his blood, dispense to us all the blessings that he has purchased for us: and the inheritance that shall be accorded to us, shall be “incorruptible, and undefiled, and one that fadeth not away.”]
Observe, then, from this subject,
1. How worthy of acceptation is the Gospel of Christ!
[When we consider who it is that has proclaimed the Gospel to us, even “the true and faithful Witness,” the Lord Jesus Christ, we cannot entertain a doubt either of its truth or excellency. Take all the promises and invitations; take them in all their freeness, and in all their fulness; which of them is not worthy to be embraced with our whole hearts, and to be relied upon with our whole souls? Well did St. Paul say of the Gospel, “It is a faithful saying, and worthy of all acceptation.” O that we could receive it as we ought! O that we felt our need of it, and that we were duly mindful of the authority and veracity of Him who has revealed it to us! We should not then dare to slight it; nor should we hesitate to rest in it with most implicit confidence.]
2. How worthless are all things, in comparison of it!
[Let crowns and kingdoms be put into the balance against it, and they will all be found lighter than vanity itself. What is become of all that the greatest monarchs ever enjoyed? It is vanished away as a dream. And what will soon become of the whole world? It will all pass away, as a morning cloud; and be as though it had never been. Of this we are all sensible; but yet we find it difficult to realize our own principles. In opposition to our better judgment, we are carried away after some worthless objects, which often elude our grasp; or, if enjoyed, are no sooner possessed than they perish. But if we seek for Jesus and his kingdom, all will be secured to us. No one ever sought eternal things in earnest, and was disappointed of his hope: no one ever suffered loss for them, but he found it to be gain in the end. To all then, I say, “Labour not for the meat that perisheth, but for that meat which endureth unto everlasting life, which the Son of Man shall give unto you; for him hath God the Father sealed.”]
MMCCLXXII
THE MINISTRY OF ANGELS
Heb. 1:14.
Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
THE superiority of Christ to angels occupies the mind of the Apostle throughout this chapter. He has illustrated it already in a very convincing way. He has adduced many passages of Holy Writ which confessedly belong to the Messiah; and has shewn, that they never have been, nor can be, applied to them, because the things predicated in them, exclusively belong to him. The representations given of the angels necessarily imply a great inferiority to him: for they are commanded to worship him, as their Creatorb, and their God. Nor is it him only whom they serve: they are the servants of his people also, appointed by him to that very office, and executing it for his honour and glory. This the Apostle mentions as an indisputable fact; and appeals to the Hebrews themselves respecting it: “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”
The ministry of angels is not only a curious subject as it relates to them, but a very interesting subject as it relates to us; since we, if we be heirs of salvation, are the very persons for whom they minister. We propose therefore to consider the ministry of angels,
I. As evinced in their services for God’s people of old—
They are called by the Apostle “ministering spirits,” which designates at once both their nature and office. In their nature they are not corporeal, but spiritual beings: and they possess both wisdom and strength far beyond any of the sons of men. Their number was once far greater than it at present is; for vast multitudes of them “kept not their first estate, but left their first habitation, and are reserved in chains of darkness to the judgment of the great day.” Those who have held fast their integrity are called “the elect angels;” and of them there are myriads, yea millions without numberf. Amongst them are different ranks and orders, (as there are also amongst the fallen angels,) under Michael their head, who is therefore called “the archangel,” whilst they are called “his angels.”
On God they wait, as his servants, with the utmost alacrity and zeal: and by him they are employed in executing his holy will.
They were employed by him at the promulgation of his law: and they have been rendered useful also in the diffusion of his Gospelk.
By him they have been sent forth both as executioners of his vengeance and as dispensers of his mercies. By an angel, he slew in one hour the whole Egyptian first-born both of men and beasts. By the agency of one of those powerful spirits was the pestilence produced, to which, for the punishment of David’s sin, seventy thousand Israelites fell victims. It was by a sword wielded by a similar messenger from God, that one hundred and eighty-five thousand of the Assyrian host also were slain in one nightn. Nor is it in such extensive ravages only that they have been employed: a single individual, whom God has ordained to punish for his iniquity, has been the object of a similar commission, and been made to feel the weight of an angel’s avenging arm: an angel smote Herod for his pride, and he was eaten up of worms. In like manner they have been frequently made God’s ministers for good. In the instances already mentioned they proved signal benefactors, no less than avengers: for, if they smote the enemies of God, they effected thereby a great deliverance for Israel: and if they corrected his people, it was with a view to humble them, and to bring them to repentance. But they have been no less willing to minister to individuals than to a whole nation: nor have they accounted any office beneath their attention. Was Abraham’s steward sent to seek a wife for Isaac? an angel went before him to prepare his way. Did Hagar flee from the face of her mistress? an angel advised her to returnq. And when she was put away by Abraham, and her child was perishing with thirst, an angel directed her to a well, where she might find an immediate supply. Were Lot and his family in danger of perishing in Sodom? with what affectionate solicitude did angels go to bring them forth from that devoted places! Does Balaam hasten to curse Israel? an angel obstructs his way, and does not suffer him to proceed, till he engages to utter nothing but what the Lord shall put into his mouth. Does the highly-favoured Daniel pour out his soul before God in prayer? an angel flies from the highest heavens to give him assured intelligence of the acceptance of his prayers.
Under the New Testament dispensation also, we find them alike attentive to the welfare of God’s people. Is the child Jesus in danger of being involved in the common ruin of the infants whom Harried slew? an angel appears to Joseph, and directs him to flee to Egypt with his wife and child. Is Peter kept in prison to be brought forth the very next day for execution? an angel opens for him the prison doors, and liberates him from his confinementy. Is Paul ready to be overwhelmed in the waves of the tempestuous ocean? an angel comes to assure him, that both he, and for his sake all the ship’s company also, shall be saved.
We might adduce a great many other instances of their friendly interposition for the people of God: but sufficient has been spoken to shew, that the office of ministering to the saints has not been assigned to them on one or two occasions only of extraordinary magnitude, but that it has been in every successive age their uniform and willing employment.
By the view we have taken of their ministry in former times, we shall be prepared to contemplate it,
II. As still exercised towards the heirs of salvation—
The vision of Jacob’s ladder, with the angels ascending and descending upon it, is still realized throughout the world, even as our blessed Lord has taught us to expect it should be. As soon as we embrace the Gospel, we are brought into actual communion with them, even with that “innumerable company of them” that are before the throne of Godb. But, as ubiquity is the prerogative of God only, there are some who have a special charge of particular saints, and whose office it is to watch over them in a more especial manner.
They have still, as formerly, a great concern for the Gospel, desiring to get a deeper insight into it themselves, and longing for a diffusion of it throughout the world. As the first promulgation of it was to them an occasion of joy and triumph, insomuch that they left their bright abodes in heaven, and came down, a whole multitude of them, to earth on purpose to proclaim it; so the acceptance of it by any single individual is to them a source of unutterable joy: not even the glory of the Divine presence so attracts their notice, but they can with pleasure turn away their eyes to behold a mourning penitent; nor is their felicity in God himself so perfect, but it receives an addition from this blissful sight. From the moment that any one receives the Gospel aright, they become his servants, and wait upon him with unwearied assiduity. “They encamp around him” when he is stationary, and go out with him wheresoever he goes, in order to “hold him up in their hands, lest he dash his foot against a stoneh.” Nor is it about his corporeal welfare only that they are concerned: they are attentive also to the concerns of his soul, and oftentimes succour him in his conflicts, even as they did his Lord and Master, who, we are expressly told, had “an angel sent from heaven to strengthen him” when agonizing in the garden. What was then accomplished in the Head, is doubtless yet daily wrought in the members also: for as “He was tempted in all things like as we are,” so shall we be succoured in all things like as he was. In a dying hour, more especially, they redouble their attentions; and wait with tender solicitude the departure of the spirit, that they may bear it on their wings to heaven into the very presence of their God. Nor do they render this service only to men of higher rank and quality: they minister with equal pleasure to the least and meanest of mankind: if there be a Lazarus so poor as to subsist only on the crumbs that fall from a rich man’s table, and so destitute of friends that the very dogs surround him to lick his sores, they will perform the same office for him as freely as for the greatest monarch upon earth.
Beyond this life too will they afford us their kind services: for, when our bodies, after having mouldered into dust, shall again be raised in the last day, these benevolent agents will employ themselves in gathering together the dispersed saints from every quarter of the globe, and in bearing them into the presence of their Lord and Saviour. The separation of the tares from the wheat will be effected by them: and, whilst the tares are bound up by them in bundles, and cast into the fire that never shall be quenched, the wheat shall be gathered by them, and carried into the granary of heaven. O fearful thought to the ungodly, to find those benevolent spirits the instruments of their destruction, when they might, but for their own fault, have secured them as agents for their welfare! But to the saints how joyful the contemplation, that those elder brethren who never fell, will so exult in, and contribute to, the recovery of our apostate race!
Their services will now be ended, because we shall then no longer have any occasion for their aid. But the expressions of their love will never end: for, having seen with joy our fruition of redeeming love, they will unite with us in songs of praise to our redeeming God for ever and ever.
IMPROVEMENT—
1. How desirable is it to be found amongst “the heirs of salvation!”
[To be heirs of great estates we all account desirable; but to be “heirs of salvation,” how few of us regard as an object worthy of any serious attention! The very character of an heir of salvation, so far from being estimable in the eyes of the generality, is despised; and the names by which such a person is designated in Scripture, are made terms of reproach. “The elect,” “the saints,” “the godly,” are names in the estimation of the world equivalent to hypocrites and fanatics. Such, however, is not the opinion of the holy angels. When once we are brought into that family of which Christ is the head, they love us, they honour us, they serve us; yea, they account it their highest honour to minister unto us. Let me then exhort all of you, my brethren, to defer to the judgment of those, who must confessedly be so much better judges than yourselves: for it is not the angels only who thus express their sentiments, but God also, who assigns to them this very office, and sends them forth for the execution of it. And, if men treat us with contempt because we prefer an invisible and eternal inheritance before one that is visible and temporal, “let us not be ashamed, but let us glorify God on this behalf.”
Does any one ask, How shall I become an heir of salvation? I answer, “Believe in the Lord Jesus Christ,” and “cleave unto him with full purpose of heart;” for then shall ye be children of the living God: and, “if children, then heirs; heirs of God, and joint-heirs with Christr;” who, if he is “the Saviour of all men, is especially the Saviour of them that believe.”]
2. How awful will it be to be found amongst the opposers of God’s people!
[Little did the persecuting Saul think whom he opposed, when he laboured to destroy the followers of Christ. He imagined that his efforts were directed only against a number of wild enthusiasts: but, when he heard the Lord Jesus Christ himself expostulating with him, “Saul, Saul, why persecutest thou ME?” he saw his error, and learned, that “whoso toucheth God’s people, toucheth the apple of his eye.” Nor are the angels indifferent about the treatment which is shewn to the objects of their care. Of this we are assured expressly by our Lord himself: and we desire your particular attention to this point.
Our Lord, in order to inculcate the great doctrine of humility, exhorted his Disciples to imitate a little child, which, for the more effectually impressing of the lesson upon their minds, he had set in the midst of them. He then declared, that whoso should offend one of the little ones who believed in him, it would be better for him that a mill-stone were hanged about his neck, and that he were drowned in the depth of the sea. And the reason which he assigns is very remarkable: “Take heed that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my father which is in heaven.” What is the meaning of this? and what is the force of this menace? The foregoing subject will explain it. The meaning is this. The least and meanest of God’s people have one or more angels peculiarly interested about them in heaven: and, when they see the injuries done to the objects of their care, they cry to God in their behalf for vengeance; “How long, O Lord, holy and true, dost thou not judge and avenge their cause?” And then, as “they do continually his commandments, hearkening unto the voice of his word,” they wait for the first intimation of the Divine will, and are ready to execute without delay the judgment which God assigns: and, if there were an hundred and eighty-five thousand of those enemies, they should all be “eaten up with worms,” as Herod was, or be cut off, like the Assyrian host, in one single night. And let us mark particularly the extent of this admonition. It is not said, Take heed that ye do not destroy my people; but, that ye do not “despise” them; that ye despise not “one” of them; not one of “these little ones,” however mean and despicable he may appear; for he has an avenger in heaven: and the vengeance he will inflict is far more terrible than being drowned in the depths of the sea; for into the depths of hell shall he cast your soul, the very instant he has inflicted the fatal stroke upon your body. Ah! brethren, will ye not tremble at this menace? Will ye still account it a light matter either outwardly to deride, or inwardly to despise, a child of God? Beware, I pray you, of your impending danger: and, if ye will not seek to become heirs of salvation yourselves, at your peril lift not up your finger against one that is. If this be man’s threatening, disregard it; but, if it be God’s, know that ye cannot hope for success in fighting against God.]
3. How excellent a work is that of ministering to the saints!
[It has been shewn that this is an office which even the angels themselves affect. And that they do perform it, is not merely asserted in our text, but assumed as a fact that is undoubted and unquestionable: “Are they not ministering spirits? are they not all sent forth to minister for them that shall be heirs of salvation?” Is there so much as one amongst them all that accounts himself too high to wait upon the least and lowest of the human race? If then such be their employment, see what an honourable office those amongst ourselves sustain who are labouring in any way for the good of souls! They are fellow-workers with angels, yea, and fellow-workers with God also. Engage then in this good work, all of you, according to your ability; knowing that, “if ye are to do good unto all men, ye are especially to do it unto them that are of the household of faith.” Do it then in every possible wayz — — — And the more ye resemble the angels here, the more richly shall ye participate their felicity in a better world.]
MMCCLXXIII
GREATNESS OF THE GOSPEL SALVATION
Heb. 2:3.
How shall we escape, if we neglect so great salvation?
TO estimate our privileges aright, we should compare them, not with those of the heathen world, but with those enjoyed by God’s ancient people the Jews. These were favoured with a revelation from heaven, and with ordinances of divine appointment, whereby they were to obtain acceptance with God. But their dispensation was burthensome beyond measure; their laws were executed with a rigour that was extreme; insomuch, that a man was stoned to death for only gathering a few sticks upon the Sabbath-day. In fact, any presumptuous violation of the law, attested by two or three witnesses, brought with it the punishment of death. Now, when it is considered how very different a dispensation we live under, it may well be asked, “How shall we escape, if we neglect so great salvation?” For surely, if a dispensation introduced by angels only required such strict attention, and was so inexorably enforced, much more must the Gospel dispensation, introduced as it has been by God’s only dear Son, and attested by the Holy Ghost, demand attention and observance from all to whom it is revealed.
The words which I have read, will lead me to shew you,
I. The greatness of the Gospel dispensation—
To learn what the Gospel salvation is, we are referred to the preaching of our blessed Lord and his Apostles—
[Our blessed Lord did not systematically lay down the whole nature of the Gospel salvation; but he opened it with a sufficient clearness, that those who paid due attention to his word might easily comprehend it. What, for instance, could be plainer than the instruction given to Nicodemus, “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish but have everlasting life?” Here the perishing condition of the whole world is declared, and the means of their deliverance; namely, through the death of Christ as an atonement for sin, and by the simple exercise of faith in him. The same truth was repeatedly declared to otherse — — — and it was fully announced, that, as he completed in himself the whole of the Mosaic ritual, he was the only medium of access to God, the only Saviour of the world: “I am the truth, the way, and the life: no man cometh unto the Father but by me.”
His Apostles after him preached the very same doctrine; and to it, as preached by them, the Holy Ghost set his seal. When Peter opened the Gospel to the Jews, he bade them believe in Jesus Christ for the remission of their sins; and in like manner when he opened it to the Gentiles: and on each occasion the Holy Ghost bare witness to it, by a visible descent from heaven. So Paul also preached, and with the same effect, to the people at Antioch, and to the Jailor at Philippih. In a word, this was the Gospel which they all preached; and by this they prevailed, to establish the kingdom of Christ throughout the greater part of the known world.]
But how shall I declare the greatness of this salvation?
[Consider it as imparted to us; who shall estimate the blessings of it? Take it either separately or collectively; and tell me if you, or an angel from heaven, can ever calculate the value of pardon, and peace, and holiness, and glory? — — — Eternity would be too short to count the mighty sum. But consider it as purchased for us; there all efforts to estimate it aright are altogether vain. What shall I say of the incarnation of God’s only dear Son, and of his substitution in the place of sinners? What shall I say of his obedience unto death: and of his working out a righteousness, wherein every sinner in the universe, if only he believed in Jesus, might stand accepted before God? It is evident that the theme is too vast either for men or angels; and that “the height, and depth, and length, and breadth of this love can never be fully comprehended,” or adequately explored.]
Well, then, may we now be prepared to hear of,
II. The danger of neglecting it—
Here an appeal is made to every living man; and sinners are made judges in their own cause. Only consider what is included in a neglect of the Gospel salvation:
1. What ingratitude!
[Did Almighty God so compassionate our fallen state as to give his only-begotten Son to stand in our place and stead, and by his own obedience unto death to rescue us from all the miseries we had deserved? — — — What shall be said of those on whom this stupendous act of grace makes no impression? If but a man, a fellow-sinner, had substituted himself in our place, and died for us by the hands of a public executioner, what would be thought of us if we felt no obligation to him? I put it then to you, What must God think of us, if we feel no desire to requite his unmerited and unbounded kindness to us, in giving his only dear Son to die for us? I appeal to all, May we not well expect to lose this salvation, if we are so indifferent about it, as to treat both it, and the means used to effect it, with neglect? — — — I cannot doubt what is the testimony which the conscience of every one before me is constrained to give.]
2. What unreasonableness!
[Who ever thinks of attaining the means without the end? You cannot obtain any thing in this life without some effort suited to the occasion. How can you hope, therefore, that heaven, and all its glory, shall ever be attained without some effort? If I had to require all the exertions that poor heathen devotees employ to secure the favour of their gods, it were highly reasonable that you should engage day and night in all the most self-denying services that could be prescribed. But when I have only to say, “Believe in Christ, and be saved,” your neglect is unreasonable in the highest degree. Suppose, when Moses erected the brazen serpent that all who looked to it might be healed, any had been so perverse as to say, ‘No, I will not turn my head to look to it;’ would you not say that such an one justly merited the death that must have ensued? Such then is the desert of you who neglect the Saviour: and I will leave you to judge, whether your unreasonable obstinacy, in refusing to comply with such easy means, do not justly cut you off from all hope of that salvation which he offers to you?]
3. What horrible impiety!
[I am afraid of putting this in its true point of view, lest you should think that I wish to aggravate your guilt beyond all due bounds. But the Apostle himself represents it as “a trampling under foot the Son of God, and putting him to an open shame, and doing despite unto the Spirit of grace.” Now, suppose you could see this matter as God sees it. Suppose you could see the Lord Jesus Christ coming in person to that man, and the man turning upon him and trampling him under his feet: then suppose you saw the Holy Spirit also importuning and entreating him to accept of mercy, and the man turning his back upon him, and doing all manner of despite to him: should you think that man had any just ground to expect a salvation which he treated with such contempt? This, then, is the very light in which God places it, and in which you also ought to view it. You, in fact, say to God, ‘It was needless to send thy Son for me: I did not want him; nor will I receive him: and if I am not to be saved but by him, I am determined to abide by the alternative: for I will rather perish in my sins, than be at the trouble of seeking salvation through him.’ I think I need not put it to you, whether the damnation of such an obstinate sinner be just or not: I feel persuaded that the appeal made to you in my text has made its way to all your hearts; and that you see how vain it must be for any to hope to escape the displeasure of God, if they continue to treat with such neglect and contempt the wonderful salvation provided for them.]
ADDRESS—
1. Those who have neglected this salvation—
[I wish it to be particularly remembered, that whilst I address you, I do not lay to your charge any sin except that which is expressly specified in my text. I will grant, that, as far as any flagrant act of sin, you have been as innocent as you yourselves can affirm. But have you therefore committed no damning sin? Ask yourselves whether you have not neglected the Gospel salvation. Ask whether, if any man had thought as little of his earthly business as you have thought of that, and had entered into his temporal concerns with as little ardour as you have into the concerns of your soul, he could reasonably have hoped for success? Yea, tell me, whether you yourselves would not have been ready to ascribe his failure to his neglect of business? You would not consider an occasional thought about his concerns sufficient, whilst yet he paid no just attention to them: and so, if you now and then, in a formal way, perform what you call your religious duties, whilst the concerns of eternity do not really occupy your souls, you must not imagine that you are free from the charge which my text imputes to you. Consider, I pray you, what salvation is; and how greatly you need it; and how it is to be sought; and what an entire devotion of soul is required in order to a due performance of that duty. Tell me, Have you, with deep contrition of heart, mourned and lamented your sins? Have you cried to the Lord Jesus Christ for mercy, as if you felt really your perishing condition? Have you utterly renounced all hope in yourselves, and cast yourselves altogether upon him as your only hope? And is this still, at this very time, the daily habit of your mind? Nothing less than this is what the Gospel requires of you; nor without this can you ever enjoy the salvation which it has provided for you. I pray you, consider this well: and provide, if you can, an answer to the appeal, the awful appeal, which God himself here makes to you — — —]
2. Those who are really seeking after salvation—
[If you are seeking salvation altogether in and through Christ, then will I alter the words of my text, and ask, How shall you not escape, if you are seeking this great salvation? Be assured of this; the salvation is great enough to answer all your wants, and to satisfy all your desires. There is in Christ an inexhaustible fulness of all that you stand in need of; and out of that fulness you shall receive to the utmost extent of your necessities. If a doubt or fear arise in your minds, know that none ever perished looking unto Jesus. “To those who are in him, there never was, nor ever shall be, any condemnation.” Every promise in the Bible secures to you the possession of that salvation. Are you blind, and guilty, and polluted, and enslaved? Behold, wisdom, and righteousness, and sanctification, and complete redemption, are are made over to you in Christ Jesus, and shall be imparted in the measure that your necessities require. Enjoy then your liberty; and let the salvation thus accorded to you fill you with unutterable joy. I grant, your enemies are mighty, and your corruptions great, and your temptations manifold: but still I boldly adopt the appeal in my text, and ask, How shall you not escape, if you seek this salvation? Look at others, and see how they have escaped. See in those who crucified the Lord of glory, how speedy and effectual was the change wrought on them. See what has been already done for that multitude whom no man can number, and who are already enjoying that salvation around the throne of God. Soon shall ye be of that happy number. Only let the Gospel salvation be sought by you as the one thing needful, and you shall never feel the want of it in time or eternity. Give yourselves thoroughly to the attainment of it; and “your labour shall not be in vain in the Lord.”]
MMCCLXXIV
CHRIST’S SUPERIORITY TO ANGELS
Heb. 2:6–8.
One in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: thou hast put all things in subjection under his feet.
OUR blessed Lord has said, “Search the Scriptures; for they are they which testify of me.” Hence it appears, that the Jews were highly privileged; because, if they would only look up to God for the illumination of their minds, they had within their reach an infallible directory in their way to heaven. But we are still more highly privileged, in that we have a multitude of passages pointed out to us by men, who were themselves inspired of God to discern and to explain the meaning of them. If we had been left to ourselves, we might have doubted whether our interpretations of the Scripture were just: but, when holy men of God are moved by the Holy Ghost, to open and apply those very words to Christ, which the prophets, under the influence of the same Spirit, spake of him, we proceed without any fear of error or delusion.
In the Epistle to the Hebrews, the types and prophecies of the Old Testament are more fully opened to us, than in any other part of the apostolic writings. That epistle was evidently written on purpose to point out the connexion between the Jewish and Christian dispensations; to shew their perfect correspondence with each other, and the completion of Judaism in Christianity. It would be profitable to trace this through the whole epistle: but we must content ourselves with noticing only the passage before us.
Let us then consider,
I. The testimony here adduced—
The manner in which the Apostle speaks of this passage of Holy Writ is somewhat remarkable: at first it appears as if he himself did not recollect the author, or the part of Scripture where the passage occurred; but the fact is, that the Jews were so conversant with their Scriptures, as not to need any thing more than the mere citation of the words: the writer of them, and the place, were sufficiently known to all. What its import is, we can be at no loss to determine.
[David, contemplating the starry heavens, and the perfections of God as displayed in them, breaks out into a devout acknowledgment of the condescension of God, in noticing so poor and abject a creature as man; and his goodness in having subjected to man the whole animal creation. This is the primary meaning of the text: and, if we had not been instructed by God himself to look for any thing further, we should have rested in that as its full and only import. But we know on infallible authority, that there was a prophetic meaning in the psalm; and that it referred to the Messiah, the Lord Jesus Christ. Having this clew given us, we find, that the mystical sense of the passage is, if we may so speak, by far the most literal. The words, in fact, are inexplicable, as referred to man, whether in his innocent or fallen state: for Adam was not reduced from a higher state in order to be made lower than the angels: nor is man, in his fallen state, “a little lower than they, but a great deal lower. Moreover, fallen man was not crowned with glory and honour;” nor are all the creatures in a state of subjection to him. The very words themselves therefore lead our thoughts to Christ, in whom alone they ever received their accomplishment: and the manner in which the Apostle quotes them, shews, that the Jews themselves had interpreted them in that very sense in which he quoted them: for he is arguing with the Jews, to shew them the superiority of Christ to Moses, their great lawgiver, and to the angels, by whose ministration their law was given: and, if he had quoted passages from their writings which did not bear directly on his point, or had put a construction upon them which had not been generally received, they would have denied his interpretation of the passages he adduced: and consequently his whole argument would have immediately fallen to the ground.
If any thing further were wanted to shew that the testimony is here properly adduced, we might observe, that our blessed Lord himself quotes the very words before the text as applicable to himself, and as being generally understood to refer to the Messiah.]
Having ascertained the meaning of the testimony, let us consider,
II. The points established by it—
Some interpreters understand the text as quoted only in an accommodated sense: but the words themselves, and the scope of the Apostle’s argument, prove that we must understand it as a prophecy that has been strictly and literally fulfilled. In this view it contains much respecting the Lord Jesus: It proves,
I. The dignity of his person—
[The scope of the Apostle’s argument in the two first chapters of this epistle is, to shew that Christ is superior to the heavenly hosts, and “hath by inheritance a more excellent name than they.” Him the Father acknowledges as his only-begotten Son: and commands all the angels to adore hime. Him he addresses as the Creator and Governor of all things, the eternal, immutable Jehovah, to whom all adverse powers shall assuredly be subjectedg: to whom also the Christian dispensation (“of which St. Paul speaks,” and which he designated as the “world to come,”) is altogether committed, that he may order every thing relating to it according to his sovereign will and pleasure. As for angels, he has never spoken such things concerning them, or committed such power to them. They are the fellow-servants of the saints, united with them as part of the Church over which Christ presidesl, and appointed to minister unto them in the capacity of servants. However venerable therefore they are in themselves, and whatever honour God put upon them in the giving of the law, they are infinitely below the Lord Jesus, who is their Creator, their Governor, and their God. In his human nature he was “made a little lower than they;” but in his pre-existent nature he was infinitely above them. O that we may have worthy conceptions of his Divine Majesty, and ever be ready to address him in the words of Thomas, “My Lord, and my God!”]
2. The truth of his Messiahship—
[Here is a prophecy that must receive an accomplishment: there must be a person superior to the angels in his own nature, and made lower than they by the assumption of our nature. He must submit to this humiliation “for the purpose of suffering death,” as the penalty due to the sins of men. Having “tasted death for every man,” he must be raised, and “crowned with glory and honour,” and must “have all things in heaven, earth, and hell, put under his feet.” Now then we ask, In whom has this, or any part of it, been fulfilled? Who has experienced either the humiliation or the exaltation which are here predicted? That Jesus has fulfilled the prophecy, we know: for, “being in the form of God, and accounting it no robbery to be equal with God, he made himself of no reputation, and took upon him the form of a servant: and having submitted to death, even the death of the cross, he has been exalted, and has had a name given him above every name, that every knee should bow to him, and every tongue confess him to be the Lord, to the glory of God the Father.” Is there any one else of whom these things, or any one of them, can be spoken? Assuredly not: “But we see Jesus” thus humbled, and thus exalted: and, consequently, Jesus is, beyond all doubt, “the Christ, the Saviour of the world.”]
3. The certainty of his triumphs—
[When he was on earth “he was crucified through weakness; but now he liveth by the power of God.” He is not only “crowned with glory and honour,” as his followers will be, but is “set far above all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come: and being constituted Head over all things to the Church, he filleth all in all,” supplying every member of it with light and life, even as the sun does in the material world. The Apostle indeed justly observes, “We see not yet all things put under himq.” But we see enough to assure us, that all things shall in due time be put under him. See to what a state he himself was reduced, when he lay sealed up, and guarded in the silent tomb! but he rose triumphant, and ascended up to heaven, and “sits as King upon God’s holy hill of Zion.” See how quickly he triumphed over all the lusts and prejudices of mankind, and subdued millions to the obedience of faith; and this through the instrumentality of a few poor fishermen! See how he carries on his victories yet daily through the world! Indeed every saint is a living witness for him, and a pledge to the world that nothing in the universe shall finally withstand his power.]
Surely this SUBJECT is full,
1. Of consolation to the godly—
[You are weak; and your enemies are mighty: but is this any ground for despondency. If an angel had been set at the head of the Church, you might well be afraid; but under the care of Jesus you have nothing to fear. Think with yourselves, is not the Lord Jesus possessed of “all power, both in heaven and earth?” Is there not “a fulness treasured up in him,” on purpose that “you may receive out of it, even grace for grace?” Does not “all the fulness of the Godhead dwell in him bodily?” and has he not said, “My grace is sufficient for you?” Fear not, then; but “be strong in the grace that is in Christ Jesus.” Adopt the triumphant language which the prophet has put into your mouth; and “say, In the Lord have I righteousness and strength.” Fear not, I say; for “through His strength you shall be enabled to do all things,” and “be more than conquerors through Him that loved you.”]
2. Of terror to the ungodly—
[Because you behold not many signal interpositions of his power, you think that you may rebel against him with impunity. But see whether this prophecy has not been so far fulfilled already, as to give you reason to expect its full accomplishment! God has even “sworn that every knee shall bow to Jesus:” and, if you will not submit to the sceptre of his grace, he will “break you in pieces with a rod of iron.” Nor is it a mere nominal submission that will suffice: you must put yourselves willingly and unreservedly “under his feet,” as conscious of your ill desert, and as ready to justify him, if he should “execute upon you the fierceness of his anger.” You must be wholly and altogether his, in every member of your body, and in every faculty of your soul. O deceive not yourselves by a feigned or partial submission! — — — but “kiss the Son:” kiss him in token of the ardour of your affection, and of the delight you take in living to his glory. This is your true “wisdom, even though you be kings and judges of the earth.” He is that “stone which the builders refused, and which is become the head of the corner:” if you build upon him, you will find him “a sure foundation;” but if you reject him, “he will fall upon you, and crush you to powder.”]
MMCCLXXV
SUFFERINGS OF THE MESSIAH NECESSARY
Heb. 2:10.
It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.
THE Jews expected, that, at the coming of their Messiah, “all things should be subjected to him.” But what kind of a dominion his should be, or how it should be obtained, they knew not. They pleased themselves with the idea of a triumphing Messiah; but quite overlooked what the prophets had foretold respecting the sufferings by which those triumphs should be accomplished. In a word, they neither knew how great he should be, nor to what a state of degradation he should be reduced. But St. Paul informed them, that, though he was, in his own nature, superior to angels, he should be brought into a condition inferior to them, for the purpose of expiating our guilt, and redeeming a ruined world. And this he declared to be such a dispensation as became the Most High God: “It became him, &c.”
From these words I shall take occasion to shew,
I. The grand peculiarity of the Christian dispensation—
God had determined to bring an innumerable multitude of sons to glory—
[He had not dealt so with angels. Of them, not so much as one had been saved: but of men, it was God’s purpose to restore many to the relation which they had forfeited as his “sons:” and to the inheritance of “glory,” which they had lost — — —]
This he had ordained to accomplish through the intervention of his dear Son—
[Man could not effect it for himself; nor could all the angels in heaven have effected it. But Christ, being God equal with the Father, was appointed to be “the Captain of our salvation,” and to obtain for us what could never be wrought by any other means — — —]
It was, however, to be effected solely “through the sufferings” of his Son—
[It was not by any exercise of his power that salvation was to be wrought; nor by instructing men how they might save themselves. He must become their Surety and Substitute, and must die in their place and stead — — — This is the grand peculiarity of the Gospel: and, if we view not the Gospel in this light, as a redemption wrought by blood, even by the blood of God’s only dear Son, we have no just conception of it at all — — —]
Not content with a bare assertion, the Apostle states,
II. The special reason for this appointment—
God being the One Author and end of all, (“by whom, and for whom, are all things,”) might be expected to accomplish this work by a mere arbitrary appointment of his own. But a very different line of conduct “became him.” If he would save men at all, it was expedient that it should be through the sufferings of his Son. This, I say, “became him;”
1. For the honouring of his law—
[The law had been violated: and if its sanctions were not enforced, both it and the Lawgiver himself would be dishonoured. But that could not be: God would not suffer it: and rather than such a stain should be brought on his moral government, he would exact of his only dear Son the debt that was due from us, and inflict on him the curse which our sins had merited. In this way the authority of his law would be fully vindicated, at the time that the transgressors of it were forgiven: yea, by the sufferings of our incarnate God it would be more honoured than if all its penalties had been inflicted on the whole human race. Seeing, then, that such honour would accrue to the law from this marvellous device, it “became” the Almighty Lawgiver to arrange his dispensations with a view to this great result.]
2. For the displaying of his own perfections—
[If man had been forgiven without any atonement made for sin, what should we have known either of the justice or the holiness of God? Holiness imports an hatred of sin; and justice, the dealing with men according to their deserts. But not a trace of these would have been found, if men had not suffered, either in their own persons or their Surety, the penalty due to sin. Even truth itself would have failed; and God’s most solemn threatenings been falsified. But no such consequences flow from the exercise of mercy through a suffering Saviour. On the contrary, every perfection of the Deity is the more honoured, because, what it derives not from us, it receives from the Lord Jesus Christ, who, as our Surety, endured all, that justice, or holiness, or truth could possibly require.]
3. For the magnifying of his own grace—
[Doubtless it would have been a stupendous act of grace, if man had been forgiven without any atonement made for sin. But, glorious as such a favour would have been, it would have had no glory, by reason of the infinitely richer display of mercy which we have in the Gospel of his Son. Such a mercy, if I may so speak, would have been attended with no sacrifice on the part of God: but by giving his own Son out of his bosom, he has made a sacrifice which no finite intelligence can ever duly appreciate. Hence this is represented as exhibiting, above all other things, “the exceeding riches of his grace;” and as commending to us, with unrivalled evidence, the wonders of his love: “Herein is love, not that we loved God, but that he loved us, and gave his Son to be the propitiation for our sins.” But to display this grace was worthy of the Deity; and though, with a view to it, the sacrifice that he must make was great, yet, on the whole, was it such a sacrifice as well “became him.”]
4. For the enabling of his Son to execute every part of his mediatorial office—
[There are parts of that office which he could not execute without suffering. As he could not atone for sin without suffering, so neither could he yield obedience to all that the law required of us without suffering. Patience and resignation can only be exercised under suffering: and therefore, “though he was a Son, yet learned he obedience by the things which he suffered.” He must also sympathize with his afflicted people: and this also he would have been unable to do, if he had not been experimentally acquainted with sufferings in his own person: but “having suffered through temptations, he is now able to succour them that are tempted:” and we, knowing that “we have One who can be touched with a feeling of our infirmities, are encouraged to come boldly to a throne of grace, that we may obtain mercy, and find grace to help us in the time of need.”]
Let me now ASK, If such a dispensation “became God,” WHAT BECOMES US?
Does God seek to “bring us, as his sons, to glory?” Let us seek to obtain this great benefit—
[Can it be right that Almighty God should take such an interest in us, and we remain indifferent about our own state? Can we by any possibility be advanced to such honour as “sonship” with God, and such happiness as the possession of his “glory,” and shall we not exert ourselves to the utmost of our power? Shall any earthly distinctions stand for a moment in competition with these? — — —]
Has God appointed his own Son to be “the Captain of our salvation?” Let us seek salvation through Him alone—
[Through Christ alone it can ever be attained. He is the sole “Author” of it; and from him, as the purchase of his blood, and the effect of his grace, it must be received. Let us not, for a moment, cherish a thought of obtaining salvation from any other source: but let our reliance on him be simple and entire. Let “him be our wisdom, our righteousness, our sanctification, and our complete redemption.”]
Has God seen fit to “perfect his own Son through sufferings?” Let us be content to be perfected by him in the same way—
[He has “predestinated his people to be conformed to the image of his Son:” and this conformity must be in holiness, in sufferings, and in glory. Our blessed Lord has told us, that we must “take up our cross daily, and follow him:” that “the servant cannot expect to be above his Lord:” and that “we must suffer with him, if ever we would reign with him.” Let us be content, then, to fill up the measure of sufferings which he has allotted to us; and, if it must be so, “through much tribulation to enter into his kingdom.” Let us be content, do I say? Rather, let us “rejoice that we are counted worthy to suffer for his sake,” and account it an honour to be “partakers of his sufferings.” The Israelites, under Joshua, did not gain possession of Canaan without encountering a foe: nor can we, under “the Captain of our salvation,” become victors without a conflict. But let us “war a good warfare,” and “endure unto the end.” So shall we be not sons only, but heirs also, of our heavenly Father, and be made partakers of his glory for evermore.]
MMCCLXXVI
THE ENDS OF CHRIST’S INCARNATION
Heb. 2:14, 15.
Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their life-time subject to bondage.
IS it so indeed, that He who was the brightness of his Father’s glory, and the express image of his person; that He who created and upholdeth all things by the word of his power; that He whom all the angels in heaven adore, became a man, and was made in all things like unto us, sin only excepted? Yes, “He, who was in the form of God, and thought it not robbery to be equal with God, emptied himself of all his glory, and took upon him the form of a servant:” “the mighty God himself was a child born, and a Son given.” And shall God be manifest in the flesh, and we not inquire into the reasons of such a stupendous mystery? Shall we profess to believe this truth; and yet pay no more attention to it, than if it was a cunningly-devised fable? Let us inquire what occasion there was for it, and what ends God designed to accomplish by it. These are stated in the words before us. The children, whom he designed to redeem from death and hell, were in such a state, that nothing short of this would avail for their final happiness: they were subjected to death, and could be delivered from it only by one dying in their stead: they were in bondage to Satan, and could only be rescued from his dominion by one who should overcome this great adversary, in their nature, and in their behalf; in a word, by one who should both suffer what they merited, and gain the victories which they needed.
These are the ends of our Saviour’s incarnation, as specified in the text.
I. The more immediate end was to suffer—
Suffer he must, even unto death, if he would effect the deliverance of his chosen people.
1. The necessities of his own people required it—
[They were reduced by sin to the lowest ebb of misery. Doomed to participate the lot of the fallen angels, they were as incapable as they of effecting their own deliverance. What then must be done? Must they be left to perish for ever? or shall an atonement be made for them? But who can offer an atonement that shall be of sufficient value to expiate their offences? The blood of bulls and of goats will not suffice: nor if the highest angel in heaven could offer himself, would that be adequate to the occasion; seeing that his merits, whatever they might be, could never extend to all the millions of our guilty race: the sacrifice, to answer that end, must be of infinite value: it must be offered by a person of infinite value: it must be offered by a person of infinite dignity: he must be God as well as man. He must be man, that he may suffer; he must be God, that his sufferings may be available for the desired end. Hence the necessity for our blessed Lord to become incarnate; and hence the necessity for him to die. Supposing him to come from heaven, and to teach us both by precept and example, that would not answer the necessities of man: Divine justice must be satisfied for the sins of men: the holiness of the Deity must be displayed in the punishment of sin: the truth of God, which denounced a curse against every transgression of his law, must be kept inviolate: in a word, a sentence of death was gone forth against sinners; and it must be inflicted on them, or on a surety in their stead. Hence, if Jesus would ever bring us back to God, “he must suffer, the just in the place of us the unjust.” If he would redeem our souls, he must “give his own life a ransom for us.”]
2. His own covenant engagements required it—
[From all eternity did the Son of God engage to repair the evils which it was foreseen would in time be introduced by sin. A council of peace was held between the Father and the Son: the terms which were then agreed upon, are expressly mentioned by the Prophet Isaiah; “When thou shalt make thy soul an offering for sin, thou shalt see a seed, who shall prolong their days; and the pleasure of the Lord shall prosper in thy handc.” These terms being acceded to on the Son’s part, “a body was prepared him,” and “he came in due season, made of a woman, and under the law, that he might redeem them that were under the lawe.” His incarnation alone would not have fulfilled his engagements: he must suffer: and hence, when his sufferings came upon him to the uttermost, and he felt, as a man, disposed to deprecate them, he especially called to his remembrance the engagements he had entered into, and submitted to drink the cup which was put into his hands: “Now is my soul troubled: and what shall I say? Father, save me from this hour? But for this cause came I unto this hour. Father, glorify thy name!”]
3. All the predictions concerning him required it—
[The very first promise clearly pointed it out: he, as “the seed of the woman, was to bruise the serpent’s head:” but in the conflict “his own heel was to be bruised.” To what an extent he was to suffer is fully declared: “his visage was to be so marred, more than any man, and his form more than the sons of men: and so was he to sprinkle many nations.” Standing in the place of us who deserved utter excision, he must suffer iti. All the sacrifices of the Mosaic law shadowed forth this awful event. He was to be a priest; but what sacrifice could he offer? He was not of the tribe to which alone the offering of animal sacrifices belonged. He had no offering but his own body: which therefore he did present; and “with his own blood he entered within the vail, there to carry on and perfect the work he had begun on earth.” Looking forward to his death, he often referred to it as that which should speedily be accomplished, as the appointed means of saving a ruined world. And, when his disciples were stumbled at his death, and regarded it as an event by which all their hopes and expectations were frustrated, he reproved them for their ignorance and unbelief, and shewed them, that it had been the great subject of prophecy from the beginning of the world; and that it was necessary to the accomplishment of the work he had undertaken — — —]
Such was the more immediate end of Christ’s incarnation!
II. The ultimate end of it was to reign and triumph—
In overlooking the previous humiliation of their Messiah, the Jews greatly err: but in their expectation of a triumphing Messiah, they are right. He was indeed “to drink of the brook in the way;” but he was then “to lift up his head.” His sufferings were to precede: but the whole Scripture attests, that a glory was to follow: and by the very sufferings which he sustained, his triumphs were secured to him. He was to triumph,
1. In the destruction of Satan’s empire—
[Satan, that “murderer,” had introduced sin and death into the world: and by his continual agency he is carrying forward the work of death amongst the sinners of mankind; and exulting in the multitudes which are daily subjected to his tyrannic sway. But Jesus, we are assured, came to weaken and destroy his empire: “For this purpose the Son of God was manifested, that he might destroy the works of the devil.”
But the point particularly to be noticed is, that Jesus was to accomplish this victory by means of his own death: “By death he was to destroy him that had the power of death.” By reason of sin, all the human race were subjected to everlasting chains of darkness in the regions of despair. But Jesus, nailing to the cross the hand-writing that was against us, has cancelled it for ever. Satan thought, that, when he had so far prevailed as to secure the death of the Lord Jesus, he had gained his cause: but it was that very event which gave the death-blow to all Satan’s power, in that it removed the only ground on which Satan could maintain his stand against the children of men. It was by that event that Jesus satisfied the demands of law and justice, and discharged the debt which had been contracted by mankind. And, that once discharged by our Surety, we can claim our release from all obligation to pay it ourselves. Hence we are told, that Jesus, whilst upon the cross, “spoiled principalities and powers, triumphing over them openly in it.” Yes, if Jesus had, as some have feigned, gone clown himself to hell, and opened the prison-doors to those who were already there, he would not have more signally displayed his power, than he did in his death and resurrection, whereby he vanquished Satan and “led captivity itself captive.”]
2. In the deliverance of his own people—
[Death being inflicted as the penalty of sin, and being a prelude to an unknown state, all men by nature dread it. Though many, through pride and thoughtlessness, may brave it on a field of battle, no man can behold its gradual approaches without an awful apprehension of its terrors. But the Lord Jesus would not suffer that his people should remain in such bondage; and by his death he has effectually freed them from it. The sting of death is sin: but he by his death has cancelled sin, and blotted it out as a morning cloud. The offering which has satisfied the justice of the Deity, satisfies the sinner’s conscience, and brings perfect peace into the soul. And it was one end of our Lord’s death to effect this; that his people might be brought into perfect liberty, and enjoy a very heaven upon earth. To them death is now become a friend, for whose arrival to look forward with eager desire: it is numbered amongst their treasures alsor; and all fear, either of its present terrors, or future consequences, is removed. “The Son has made them free; and they are free indeed.”]
ADDRESS—
1. The captive sinner—
[How lamentable is it that the effects of Jesus’ death should be so limited, as we see they really are! Though Satan is a vanquished enemy, there are but few who will “put their foot upon his neck.” Many are his willing captives still: and love the chains wherewith he binds them. O, beloved, what an awful thought is it, that to multitudes the incarnation and death of Christ are a curse, rather than a blessing! “Had he never come to die for them, they had not (comparatively) had sin: but now they have no cloak for their sin:” and the state of Sodom and Gomorrha is less terrible than theirs. When will ye lay this to heart, O ye who “walk according to the course of this world, according to the prince of the power of the air, who worketh in all the children of disobedience?” Do but reflect on the account which you must hereafter give, and on the self-condemnation which you will feel in the day of judgment, when the full effects of your present disobedience will come upon you. I cannot contemplate your condition now, or your feelings in that day, without saying with the prophet, “O! that my head were waters, and mine eyes were a fountain of tears, that they might run down day and night in your behalf!” O let not all the wonders of redeeming love be in vain to you, yea, worse than in vain—a melancholy source of tenfold condemnation!]
2. The awakened penitent—
[Are you beginning to feel your sins a heavy burthen? Bless and adore your God for the provision he has made for you in the Son of his love. Your guilt is expiated by your Saviour’s blood: and Satan, who has kept you hitherto in such cruel bondage, is dethroned. Look unto this Saviour. Did he come down from heaven? It was to seek and save the lost, yea, and the very chief of sinners. Lay hold on him; plead with God the sacrifice which he has offered; and seek an interest in the victories he has gained. It is for that he has lived; for you he has died; for you he reigns: and never is he better satisfied with the travail of his soul, than when he sees such as you born to God through him — — —]
3. The trembling believer—
[What would you that God should add to all that he has done for you? What is there wanting to dispel your fears, and encourage your hearts? Are you afraid of Satan? He is a vanquished enemy. Are you afraid of death? To you it is only as the gate of heaven. Be of good cheer. If you are weak, “your Redeemer is mighty;” and his “strength shall be perfected in your weakness.” He, who for your sakes “partook of flesh and blood,” with all the sinless infirmities of your nature, knows by experience all that you feel, and will afford you all needful succour. Fear not; “He will not break the bruised reed, or quench the smoking flax, but will bring forth judgment unto victory.” Rejoice then in him; rejoice evermore: and doubt not but that “he who has begun a good work in you, will for his own sake perfect it to the end.”]
MMCCLXXVII
CHRIST’S POWER TO SUCCOUR THE TEMPTED
Heb. 2:18.
In that he himself hath suffered, being tempted, he is able to succour them that are tempted.
THERE was in various respects a necessity for Christ’s humiliation: on our part, that, an atonement being offered for us, we might find favour with God: on God’s part, that his justice might be satisfied, and his law be magnified: and on the part of Christ himself, that he might be qualified for the discharge of his mediatorial office. This, having been expressly asserted in the preceding verse, is further intimated in the words we have just read; which lead us to consider,
I. The temptations of our Lord—
Great and manifold were the trials which our blessed Lord sustained,
1. From men—
[Though in his infancy he grew up in favour with men as well as with God, yet from his first entrance on his public ministry, he was an object of universal contempt and abhorrence. He endured all manner of contradiction from all ranks and orders of men: they cavilled at his words, misrepresented his actions, reviled him as an impostor, and a confederate with the devil, and, at last, apprehended, condemned, and crucified him.]
2. From devils—
[These assaulted him with fiery temptations in the wilderness, urging him to distrust, presumption, and idolatry. They attacked him with fresh vigour in the garden, when the powers of darkness combined all their force against him: and they made their last efforts against him on the cross; when, though “triumphed over and spoiled by him,” they succeeded in “bruising his heel,” and in bringing him down to the chambers of death.]