JAMES
[The Jews had two altars; the altar of incense, and the altar of burnt-offering. It is of this latter alone that we shall have any occasion to speak at this time. On this altar they offered all their sacrifices; certain portions of which were consumed upon the altar, and the remainder was left for the subsistence of the priests: on which account “they had no inheritance in Israel, seeing that the Lord was their inheritance.” On some occasions, particularly that of the peace-offering, the offerers themselves also partook, and had by far the larger sharec. But, when any sacrifice, the blood of which was carried within the vail, was offered, no one was suffered to eat of that: it was wholly burnt without the camp, whilst the tabernacle was standing; and without the city, when the temple was built: and, in order to fulfil this type, our blessed Lord, who offered himself a sacrifice for the sins of the whole world, suffered without the gates of Jerusaleme. Now, his blood was carried within the vail; he himself, as our High-priest, bearing it thither for us. Yet of his sacrifice may we all partake, provided we truly believe in him: but to those who yet serve the tabernacle, is all participation of this altar proscribed: the altar and the provision derived from it are the exclusive portion of those who believe in Christ.
Now then the question arises, “Why cannot those who serve the tabernacle, partake of this altar?” The answer is plain: they are conversant only with shadows, now that the substance is come; and by adhering to their ritual observances, prove to demonstration, that they do not believe in Him, who, by the sacrifice of himself, has fulfilled and abrogated them all. Even under the Jewish dispensation, the offerers derived no spiritual benefit from their sacrifices, any further than they looked through those sacrifices to Christ. How then can they derive any benefit from Christ, whom they pertinaciously reject? Conceive, for a moment, what they who partook of the Jewish altar professed. They professed, that they were sinners, deserving of God’s righteous indignation: that they desired reconciliation with their offended God (for “they must bring their offerings with their own hands”): they must also “lay their hands upon the head of their sacrifice,” to shew that they transferred their guilt to him. It was in the due observance of these rites that they became partakers of the altar: and if they had neglected their duty in these respects, they would have derived no benefit from the altar, or from the sacrifices that were offered upon it. Now these are the very things which are to be done by us under the New Testament dispensation. We must view the Lord Jesus Christ as the appointed Sacrifice; and bring him to the altar, and transfer our sins to his sacred head, and found all our hopes of acceptance on him alone: but this is what a Jew, who is yet resting on the observance of his legal ceremonies, can never do; and, consequently, he can never, whilst continuing in his error, partake of the benefits of the Gospel salvation. Our blessed Lord has declared this in the plainest terms: “If ye believe not that I am He, ye shall die in your sins.”]
Seeing, then, that we Christians exclusively enjoy this high privilege, let us contemplate,
II. The duties arising from it—
In fact, this is the proper foundation of all our duties: for, though it is true that we are bound to serve God as our Creator, yet, under the Christian dispensation, we should receive a still higher impulse from all the wonders of redemption: “Being bought with a price, we should glorify God with our bodies and our spirits, which are his.” But, to speak more particularly: have we access to this altar?
1. Let us live upon that altar—
[The priests subsisted altogether on the provisions which were derived from the altar. Now we all, if we believe in Christ, are “kings and priests unto God:” there is no difference in this respect between male and female; all are “a royal priesthood;” and all are entitled equally to a full participation of the Redeemer’s sacrifice: “The life which we now live in the flesh, we are to live altogether by faith in the Son of God, who has loved us, and given himself for us.” There must be no depending on our works. Whilst living upon Christ, we must “shew forth our faith by our works;” but our works must proceed from life already received, and by strength derived from Christ. It is from life, and not for life, that all our works must be performed.]
2. Let us present all our offerings upon it—
[There was not any thing presented to God, except the first-fruits, without a memorial of it being burnt upon the altar. The part which was there consumed was God’s share; of which he, as it were, partook with the offerer: from whence it is called “the food of the offering made by fire unto the Lord.” Now, whatever we have to offer unto God, our prayers, our praises, our almsn, our whole selves, we must lay it upon that altar. Never can it ascend up to God as a sweet savour, unless it be laid upon Christ, and ascend from him inflamed with fire that came down from heaven. “It is the altar that sanctifies our every giftp:” and hence St. Peter gives us this plain direction; “To whom coming,” that is, coming to Christ as “the living foundation-stone” of God’s spiritual temple, “ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” O! let us ever remember, that neither our persons nor our services can ever be accepted of God in any other way than this.]
3. Let us invite the whole world to a participation of it—
[There is no bar to our admission to it, but unbelief. The very murderers of our Lord were invited to accept the benefits of our Lord’s sacrifice. It matters not whether we have been Jews or Gentiles; if only we come to Christ, we shall find acceptance through him: for he has told us that “none shall ever be cast out who come unto God by him.” Let us proclaim this to the very ends of the earth, that “from the rising of the sun, even to the going down of the same, God’s name may be great among the Gentiles; that in every place incense may be offered to him, and a pure offering;” and that “all flesh may see the salvation of Gods.”]
Let me now ADDRESS a few words,
1. To those who place an undue reliance on these advantages—
[Many imagine, that because “they have access to God through Christ,” they shall, of necessity, find acceptance with God. But there must be a suitableness in the sacrifices which we offer to him. What if men had offered to God “the torn, the lame, the sick; would God have accepted it at their handsu?” No: nor will he accept us, if we do not offer to him such sacrifices as he demands: they must be “holy, if we would have them acceptable.” There must be in us a penitent and contrite spirit: and if this be wanting, our every sacrifice will be abhorred: “He that killeth an ox, will be as if he slew a man; and he that sacrificeth a lamb, as if he cut off a dog’s neck; and he that offereth an oblation, as if he offered swine’s blood.” Let us then examine well our motives, our principles, our manner of drawing nigh to God; that He who searcheth the heart, and to whom the inmost recesses of it are “opena,” may approve of us as “Israelites indeed, in whom is no guile.”]
2. To those who are endeavouring to improve them aright—
[I have said that your offerings must be holy. But be ye not therefore discouraged; as though you, on account of your imperfections, could never find acceptance with God: for “God knows whereof you are made, and remembers that you are but dust:” and, as under the law, if a man were poor, and unable to bring a lamb for a trespass-offering, God permitted him to bring two turtle-doves, or two young pigeons, “such as he could get,” (repeating it no less than four times, that he might bring such as he could get;) yea, if for a free-will offering he condescended to accept even “leavened breadc,” and a mutilated beast, say, who amongst you needs to be discouraged? Nay, I will even ask, who amongst you has sincerely, however imperfectly, offered himself up to God, and not found some token of his acceptance, and some manifestations of his love, in his own soul? Doubtless, as the Levites, when dedicating themselves to the Lord, were first sprinkled with the water of purifying, and then shaved their flesh, and washed their clothes, and then offered their sacrifice; so should you, as far as possible, put off the old man, and put on the new, whilst you are coming to Christ for pardon and acceptance: but, for real efficiency in holiness, this mode must be reversed: you must first lay hold on his promises of mercy, and then “cleanse yourselves from all filthiness of the flesh and spirit, and perfect holiness in the fear of God.” Nevertheless, I still ask, have you not found God ever ready to hear and to accept your prayers? It is remarkable, that though a peace-offering was to be eaten on the day that it was presented, yet, if it were offered as a free-will offering in consequence of a vow, it might be feasted upon by the offerer both on that day and on the day following; though by no means on the third day. So I will ask, whether the savour of your religious exercises has not often abode upon your soul long after the hour in which they were presented unto God? If it continue not a third day, it is to teach you, that you are not to live upon your frames and feelings, but to be continually presenting yourselves to God afresh. Take ye then this encouragement from the Lord; and let the fire never go out upon your altar, and the altar never want a sacrifice to ascend up with an odour of a sweet smell before your God.]
MMCCCXLVII
THE BURNT-SACRIFICES TYPICAL OF CHRIST
Heb. 13:11–13.
The bodies of those beasts, whose blood is brought into the sanctuary by the high-priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without, the gate. Let us go forth therefore unto him without the camp, bearing his reproach.
SUCH is the proneness of men to superstition, that they need to watch with care, lest, after having once shaken off its fetters, they be again subjected to its dominion. The Hebrew Christians in particular were liable to be drawn aside from the simplicity of the Gospel: their fond attachment to the law of Moses, seconded by the subtle arguments of Judaizing teachers, exposed them to continual danger. Hence the inspired author of this epistle cautioned them against returning to their former bondage. And, lest they should be led to think, that by renouncing the law of Moses, they deprived themselves of the blessings which were procured by their sacrifices, he tells them, that this was by no means the case; yea, that, on the contrary, they were partakers of a better altar, to which the adherents to Judaism had no access; and that the very ordinances, in which the Jews trusted, pointed out this truth in a clear and convincing manner; for not even the high-priest himself was permitted to eat of the sacrifices whose blood he had carried within the vail; whereas every true Christian was permitted to eat of that sacrifice which alone could atone for sin; and therefore, so far from there being any necessity for them to revert to Judaism in order to partake of the Jewish sacrifices, the Jews themselves must be converted to Christianity in order to obtain the full benefit even of those sacrifices which they themselves had offered.
To illustrate this more fully, we shall point out,
I. The correspondence between the death of Christ, and the ordinances whereby it was prefigured—
The most minute particulars of the death of Christ were typified under the law: but we shall fix our attention at present on that only which is specified in the text.
The sacrifices on the great day of annual expiation were to be burnt without the camp—
[The sacrifices on the great day of atonement were distinguished far above all others, and accompanied with circumstances of peculiar solemnity. Their blood was carried within the vail, and sprinkled upon the mercy-seat, as the means of propitiating the incensed Deity, and of obtaining pardon for the sins committed by the whole nation through the preceding year. A part of most other sacrifices belonged to the priest who offered them: but of this not the smallest portion was to be preserved for the use of man: all, except the fat which was consumed upon the altar, was carried without the camp (in later ages, without the city of Jerusalem) to be destroyed by fire. Probably this was intended to exhibit God’s indignation against sin, and to shew how utterly they must be consumed by the fire of his wrath, who should not be interested in this atonement. But the words before us reflect a light on this ordinance, which it is of great importance to observe. The burning of the whole of these sacrifices shewed that no legal services whatever could entitle a person to partake of them: not even the high-priest himself, who carried their blood within the vail, had any privilege beyond the poorest and meanest of the people. They could obtain an interest in them only by faith; nor could he taste of them in any other way: though his services were the most sacred, and his access to God far more intimate than any other person, or even he himself at any other period, could enjoy, yet had he no more part in this atonement than every other person might have by the exercise of faith: and consequently they, who, under the Christian dispensation, should trust in the sacrifice of Christ, would participate the benefits, from which the high-priest himself should be excluded, if he rested in the outward services without looking through them to the great, the true atonement.]
Agreeably to this typical ordinance, our Lord suffered without the gate of Jerusalem—
[The death of Christ was that which the annual sacrifices typically represented. He died for sin, and, after he had offered himself upon the cross, entered into heaven itself with his own blood, there to present it before the Father on our behalf: and it was by this means that he “sanctified,” or consecrated to himself, a peculiar people, who should for ever enjoy the virtue of his atonement — — — But, in order that his death might produce the full effect, it was necessary that it should be conformed in every respect to the ordinances whereby it had been prefigured: hence it was accomplished “without the gate” of Jerusalem; so strictly did it accord with the most minute particulars that had been before determined in the Divine counsels.
Whether there was any mystery couched under this event, we cannot absolutely determine. We should not indeed have discerned perhaps any thing particular in it, if light had not been thrown upon it by an inspired writer. But, as we are certain that this event was a completion of the pre-existing ordinance, it is not improbable that it might have some further signification. While it shews us to what a degree “Christ became a curse for us,” it may also intimate, that the virtue of his sacrifice was not to be confined to those who were within the pale of the Jewish Church, but rather to extend to those who were without it, even to the whole Gentile world.]
The exhortation, which the Apostle grounds upon these circumstances, leads us to point out,
II. The conformity which Christians also are to bear, both to the law and to him who fulfilled it—
Doubtless, every thing which Christ has done for us, entails on us an obligation to conform ourselves to his mind and will.
But the circumstances before considered, SUGGEST to us some appropriate and important duties—
1. We must renounce all legal hopes, that we may depend on Christ—
[The particular injunction to go forth to Christ without the camp, intimates, that we must turn our back upon all the legal services, and trust alone in that sacrifice which he offered without the gate. The importance of this observation would he more strongly felt by an Hebrew convert, who was assailed with arguments respecting the obligations of the Mosaic law. But it is, in reality, no less important to us: for, if we do not trust in the blood of bulls and goats, we are ever ready to substitute something in the place of Jesus, as the ground of our confidence. But services, of whatever kind, whether ceremonial or moral, must be renounced in point of dependence. They must not even be blended in any degree with the atonement of Christ, as though the performance of them could procure us an interest in this. We must be “justified by his blood,” and by that alone. If St. Paul himself desired to be found in Christ, not having his own righteousness, much more must we. Let us remember then what, not the Gospel only, but even the law itself, speaks to us on this subject; and let us look for a participation in the great Sacrifice, not for, or by our works, but by faith only.]
2. We must forsake all worldly lusts, that we may walk with Christ—
[What a perfect deadness to the world did Jesus manifest, when he went forth to the place of execution, giving up himself to that accursed death, from which he could have been so easily delivered! But the world had nothing that could fascinate him: its cares, its pleasures, its honours, its society, were all alike indifferent to him: He had one only wish, to fulfil his Father’s will, and finish the work he had been commissioned to perform. In turning his back on that devoted city, he felt no regret, except indeed for the blindness and hardness of the people’s hearts. Thus must we come out of the world which lieth in wickedness: we must be “crucified to the world, and the world must be crucified to us.” “All that is in the world, the lust of the flesh, the lust of the eye, and the pride of life,” must be abandoned as objects of indifference, as objects of abhorrence. The things that are dearest to flesh and blood, if they stand at all in competition with Christ, are to be hated and forsaken. Our former companions, if they will not travel with us in the heavenly road, are to be left behind; for “what communion hath light with darkness, or a believer with an unbeliever? Wherefore, saith God, come out from among them, and be separate.” Even father and mother, and wife and children, yea, and our own lives also, are to be of no account with us, if they interfere with our duty to God, or retard the execution of his commands.]
3. We must submit to all indignities, that we may resemble Christ—
[This is the principal point to which the text refers. Jesus, when carrying his cross from the city to Mount Calvary, was an object of universal execration. Thus, in a measure, must we also be, if we will be his disciples. The world will hate, revile, and persecute us, as soon as ever we become his faithful adherents. “If they have called the Master of the house Beelzebub, so will they those of his household.” But we must not be deterred from our duty by these things: we must “follow our Lord without the camp, not only bearing his reproach,” but esteeming it our riches, and rejoicing that we are counted worthy to suffer shame for his sakeh. He has told us beforehand, that “in the world we shall have tribulation,” and that, in proof of our attachment to him, we must “take up our cross daily and follow him.” Expecting this therefore, we must “count the cost;” that, if we be treated “as the filth of the world and the off-scouring of all things,” we may, like him, “endure the cross and despise the shame.” Nor should it ever seem hard to us to go in the path which he has trodden before us. On the contrary, to be conformed to him should be our highest ambition: “for if we suffer with him for a time, we shall reign also with himk” in glory for evermore.]
MMCCCXLVIII
THE CHRISTIAN’S PORTION
Heb. 13:14.
Here have we no continuing city; but we seek one to come.
ACCUSTOMED as we are to expect a future state of existence, we scarcely ever reflect on the source from which we have attained the knowledge of such a state. It was not from reason that we derived it; for the wisest philosophers of Greece and Rome could arrive at no certainty respecting it: it is “the Gospel which has brought life and immortality to light,” and has thereby given us an unerring standard, by which to try every occurrence, of whatever kind. From a view of eternity, we learn neither to indulge undue complacency in what is gratifying to our feelings, nor, on the other hand, to yield to dejection under the pressure of what is painful. We learn simply to approve ourselves to God; and to look for his approbation in a future world, as a recompence for all that we can either do or suffer for him in this present life. This thought reconciled the Apostle to shame and reproach for his Redeemer’s sake; for he knew that “here he had no continuing city: but he sought one to come;” and regarded the possession of that as an ample reward for all that man could inflict upon him.
The words before us will lead me to shew,
I. The transitoriness of earthly things—
We have nothing durable in this life—
[If any thing could have been expected to continue, it would have been the city of Jerusalem: because it was, beyond all others in the universe, “the city of God,” and because “its foundations were like the great mountains.” But that was soon to be destroyed, so that not one stone should remain upon another that should not be thrown down: and, with the city, the whole civil and religious polity of the nation should be dissolved. Thus it had been with the great empires which had successively been established in Chaldea, Persia, and Greece: and thus, in due season, it should be with Rome also, though it was now the mistress of the world. Even this globe itself, and all which it contains, shall ere long be burnt up with fire, and utterly dissolved; so that nothing under the sun can be considered as of abiding continuance.]
This is a matter of daily experience to us all—
[We may know but little either of history or prophecy; but who does not with his own eyes behold the transitory nature of every thing around him? The seasons come, and pass away; and in like manner the generations of men vanish from the earth in quick succession. It was but the other day, and those who are now in the meridian of life were children: and in a few more days they will be swept away, to make room for others who shall hereafter arise. Since the beginning of the present year, how many have been removed into the eternal world! and before the expiration of another year, how many, who are now in health, will be taken to their long home! Truly, we are like the shadow of a cloud sweeping over the plain; and soon shall vanish, to be seen no more.]
This will account for,
II. The portion which the Christian affects—
For him a continuing city is prepared—
[God himself has prepared it for him: yea, God himself has built it: and its foundations are laid so deep, that nothing can ever shake them. To that city the Christian is already so far come, that he is entitled to all its privileges; and has, in a state of actual preparation for him, a mansion, in which he is to dwell for ever. In comparison of that city, all earthly edifices are unworthy of a thought. Not only are its walls and its foundations inconceivably superior to all that man can construct, but the very light that lightens it is altogether different: for, instead of needing the rays “of the sun or of the moon, the glory of God does lighten it, and the Lamb is the light thereof.”]
To this he constantly directs his steps—
[He is careful to inquire his way thither, and to prosecute his journey towards it every day he lives. Like the Patriarchs, lie considers himself as a pilgrim and sojourner here: and, like them, whatever difficulties he meets with in the way, he presses forward, determining not to turn aside, or stop, till he has arrived within its gates. He looks to it as the rest that remaineth for him; nor will he ever relax his labours, till he has attained it. In this he may be clearly distinguished from all other persons. Others are desirous of finding somewhat of a present portion: but “he seeks one to come,” and makes it the one great business of his life to secure it.]
This subject may be IMPROVED,
1. For our conviction—
[If this be practical Christianity, how little have we lived like Christians! We have been ever ready to take up our rest in this world; and for the most part have sought for nothing beyond it. The things of time and sense have had as much effect upon our minds as if they had been of lasting continuance; whilst the things of eternity have been disregarded, as though they had been altogether transient. Were it not that we see this conduct all around us, we should scarcely conceive it possible that rational beings should act so irrational a part. Let us lay it to heart, and humble ourselves before God; and “set our affections henceforth on things above, and not on things below.”]
2. For our consolation—
[We may, in the course of our pilgrimage, be oppressed with many troubles: but they are all of short continuance; whereas, the happiness which we have in prospect will abide with us for ever. This consideration makes every affliction appear light and momentary; more especially when we reflect that “tribulation is the way to the kingdom;” and that we are, like our blessed Lord himself, to be “made perfect through sufferings.”]
3. For our direction—
[Bear in mind the emptiness and vanity of earthly things, and learn to sit loose to them; “letting your moderation be known unto all men.” In the use of them, be temperate; and, in the want of them, patient and resignedh. And set before you “the prize of your high calling,” as those did who contended in the Grecian games. Keep it ever in view; and stop not till you have fully attained it. Then shall you have the approbation of your Judge; and ere long be received into the bosom of your God.]
MMCCCXLIX
THE SACRIFICES TO BE OFFERED BY CHRISTIANS
Heb. 13:15, 16.
By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. But to do good, and to communicate, forget not: for with such sacrifices God is well pleased.
THE Jewish yoke was very heavy; and the observance of the Mosaic rites was burthensome in the extreme. From that we are happily delivered. Yet have we an altar upon which we are to attend, and sacrifices which we are bound to offer. Our altar indeed is very different from that of the Jews: as the Apostle has said in the preceding context; “We have an altar, of which they have no right to eat who serve the tabernacle.” Of their own altar they did partake; the greater part of all the sacrifices being allotted them for their supportb. But even under that dispensation, an intimation was given them, that, when the great offering, which their sacifices typified, should be presented, they could have no part in it. The offerings which were presented by them for the expiation of sin, were burned without the camp; no part of them being appropriated to the use of the priests. And such is the sacrifice which was offered by our Lord Jesus Christ for the sins of the whole world, when he suffered without the gates of Jerusalem; of which therefore they who continued under that dispensation could not participate. We alone, who renounce all dependence on the works of the law, and found all our hopes on the atonement which Christ has offered, can eat of this altar, and enjoy the benefits which by his meritorious death and passion he has purchased for us. Again, though of other sacrifices the priests might eat, they might on no account eat the blood: that must be poured out even to the last drop. But of our sacrifice, we both eat the flesh and drink the blood: and it is only by so doing that we can obtain eternal life. Indeed on that body and blood we are to feed continually: it is the daily feast of our souls: as our Lord has said, “My flesh is meat indeed, and my blood is drink indeed.” Having been offered by our Lord Jesus Christ himself on the altar of his Deity, (for he is at once the Altar, the Sacrifice, and the Priest,) it is accepted for us: and it is both our duty and our privilege to eat of it. But whilst we thus partake of this altar, we must ourselves offer sacrifices upon it, even “our whole selves, as living sacrifices, acceptable to God by Jesus Christ.” To present these is,
I. Our duty—
Two kinds of sacrifices we are to offer: those,
1. Of praise to God—
[Praise is most justly due to Him from all his creatures; but more especially from those who have been favoured with a revelation of his will, and with the ordinances of his grace. The Jews, dark as their dispensation was, were infinitely indebted to God for it. But infinitely greater are our obligations to him for the fuller manifestations of his mercy to us in Christ Jesus, and for that better covenant of which Jesus is the Surety and the Mediator — — — “We therefore should offer to our God the sacrifices of praise continually.” We should do it, not only at the appointed seasons of morning and evening, which in a lax sense may be called “continually,” but throughout the whole day: not indeed in the way of a formal service, but in the frame and habit of our mindsi. This by the prophet is called “the calves of our lips,” and, in our text, “the fruit of our lips;” because, as calves and first-fruits of the earth were offered in sacrifice under the law, so are praises under the Gospel dispensation. Under both dispensations, the duty of acknowledging our obligations to God, and our dependence on him, is the same: and therefore, as the Jews confessed both the one and the other by their offerings, so are we to do in ours, “giving thanks to his name.”
But it is by Christ only that our offerings can come up with acceptance before God: for, as the Jews were not at liberty to offer sacrifice any where but upon the altar in Jerusalem, so neither can we present to God any sacrifice but on this altar, the Lord Jesus Christ, who alone can sanctify our gifts, and render them in any respect worthy of God’s acceptancen. Of this it becomes us to have as distinct a conception as the Jews themselves had; and never for a moment to approach our God without a deep conviction upon our minds, that in Christ only can either our persons or our services be ever pleasing in the sight of our God.]
2. Of beneficence to man—
[This also is a duty incumbent on us. God has so ordered in his providence, that there shall always be some who shall stand in need of assistance, and others, who, as his almoners, shall be enabled to dispense the benefits which are required; that by a free exercise of benevolent affections there may be such a measure of equality produced, as may best subserve the interests of the whole. Hence, “to do good, and to communicate,” is an employment in which we should be daily occupied, each of us according to our ability. The poorest, as well as the richest, should, as far as God has enabled him, find delight in this duty. Nor should we ever be so engaged in exercises of devotion, as to forget that we have duties to our fellow-creatures, which, in their place, are of equal importance with devotion itself. We may find it good to be on Mount Tabor: but we must not protract our stay there, when there is work to be done by us in the plains below. The duties of the second table must not be overlooked, any more than those of the first: nor can any measure of delight in God ever justify us in neglecting the offices of love to man. Liberality to the poor, especially when offered upon this altar, the Lord Jesus Christ, is as pleasing to God as any other offering whatever. Such was St. Paul’s view of the succours which he had received from the Christians at Philippi; which he represents as “an odour of a sweet smell, a sacrifice acceptable, and well-pleasing to God.” But this also must be offered only through the Lord Jesus Christ: if presented as in itself good and acceptable, it would be rejected of God with as much abhorrence as the bribe of Simon Magus was by the Apostle Peter. The direction given by God himself, and which must never in any case be forgotten, is this; “Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks unto God and the Father by him.”]
But that which in one view is our duty, in another view is,
II. Our privilege—
In this view the injunction in our text is introduced: “We have an altar, of which the Jews, whilst so continuing, have no right to eat:” “therefore” let us enjoy our high privileges, and offer our sacrifices continually upon this altar. And truly, to offer these sacrifices is a most inestimable privilege: for,
1. We may all present them in our own person—
[This the Jews could not do: they must come to the priest, and put their sacrifices into his hands: and he alone could offer them upon the altar. But we who believe in Christ, are “a kingdom of priests:” amongst us there is “no distinction of male or female, bond or free; but we are all one in Christ Jesus;” “we are all kings and priests unto our Godz:” “the vail of the temple was rent in twain;” we all “have access unto God through Christ,” “even into the holiest of all, by that new and living way which he hath opened for usb.”
Now let us only conceive what were the feelings of the Jews when they saw their high-priest on the day of annual expiation go within the vail into the presence of Jehovah, even to his mercy-seat, on which he dwelt in the Shechinah, the symbol of his more immediate presence: how highly privileged would they consider him! and how happy would they have accounted themselves, if that honour had been vouchsafed to them! But you, beloved, need not envy even the angels themselves: for through Christ you may go, every one of you for himself, “unto God as your exceeding joy,” and may “lay hold of him,” and commune with him, and hear his voice, and taste his love, and receive into your souls the communications of his grace and peace. It was not of himself alone, but of all the godly without exception, that St. John affirmed, “Truly our fellowship is with the Father, and with his Son Jesus Christ.”
Learn then, brethren, to appreciate this privilege aright: and let the thought of it encourage you to draw nigh unto your God continually, and to present to him such sacrifices as the occasion may require.]
2. We may be perfectly assured of God’s acceptance of them—
[There is an excellency in our sacrifices which there was not in those which were offered by the Jewish priests: theirs were of no value at all, but as “shadows of good things to come:” in themselves they were “carnal ordinances,” deserving of no better name than “weak and beggarly elements:” and, if not offered with a suitable frame of mind, they were altogether hateful to God, even as hateful as the cutting off of a dog’s neck, or the offering of swine’s bloode — — — But where does God ever speak in such degrading terms of our sacrifices? “Whoso offereth me praise,” says he, “glorifieth me;” and, “a cup of cold water offered to a disciple for his sake, shall in no wise lose its rewardg.” The two are by God himself brought into a comparison thus: “Will I eat the flesh of bulls, or drink the blood of goats? Offer unto God thanksgiving; and pay thy vows unto the Most High:” “to obey is better than sacrifice; and to hearken, than the fat of ramsi.”
Besides, the altar on which we present our offerings sanctifieth every thing that is put upon it. Leaven was expressly forbidden to be offered on the Jewish altar: yet in a sacrifice of thanksgiving, or of the first-fruits, it might be offeredl. So shall “the fruit of our lips,” and “the first-fruits of our substance” be accepted, notwithstanding any imperfection with which they are offered, if only they be presented through Christ with an humble and contrite spirit: for Christ, our great High-priest, who is our altar, is also “our Advocate with the Father;” and “the incense of his prayers ascendeth with every sacrifice which we offer, and ensures the acceptance of it before God.”
Who with such an assurance as this would not wish to present his sacrifices unto God daily, and without ceasing?]
3. We all have liberty to eat of our own sacrifices—
[This liberty, in reference to some sacrifices, was conceded to the offerers under the Jewish law: but to us it is conceded in every offering which we can present. Do we offer the sacrifice of praise and thanksgiving? “our mouth shall be filled as with marrow and fatness, whilst we praise our God with joyful lips.” Do we offer our mite for the relief of his indigent and distressed people? hear how he speaks of it: “If thou deal thy bread to the hungry, and bring the poor that are cast out to thy house; if, when thou seest the naked, thou cover him, and hide not thyself from thine own flesh; then shall thy light break forth as the morning, and thine health shall spring forth speedily; and thy righteousness shall go before thee; and the glory of the Lord shall be thy rereward.” And again; “If thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon-day: and the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.” I appeal with confidence to all: When did you ever present any offering, whether of gratitude to God or love to man, upon this altar, and not feed richly on it yourselves? When did not fire descend from heaven into your soul, to testify of God’s acceptance of your offering? or when did you not, after such an offering, depart, “filled and satisfied with the fatness of his house?” At no period did he ever dismiss you, without “satiating your weary soul, and replenishing your sorrowful souls.” Abound then in these sacrifices, and it shall be well with you; for you shall eat of them richly both in time and eternity.]
ADDRESS—
1. To the poor votaries of this world—
[What a wretched and worthless altar have you! and what costly offerings are you daily presenting upon it! Your time, your talents, your very souls, are you sacrificing upon that altar! You would weep over the devotees who cast themselves under the wheels of the car of Juggernaut: why do ye not weep over yourselves, when, with all your light and knowledge, you are acting a part not less infatuated than they? Compare your state with that of the true Christian. He lives only to serve, and honour, and exalt his God: but you live only to please the world, and to gratify yourselves. He accounts nothing too great to sacrifice unto Jehovah: you will not sacrifice one lust, or interest, for him. To the world, and to self, do you devote your every hour, your every thought. And whilst you have eaten of your altar, which of course you have done, what have you done but “fed upon ashes, whilst a deceived heart hath turned you aside, so that you could not deliver your soul, or say, Is there not a lie in my right hand?” And do you suppose, that, whilst you are partaking thus of the world’s altar, you can partake of the Lord’s also? Assuredly not: “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils:” “ye cannot serve God and Mammony.” I call you then to consider what will be the issue of a worldly life: for “if ye love the world, whatever you may imagine, the love of the Father is not in you.” Let me entreat you then to go to your God, and to present to him that prayer of David, “Incline not my heart to any evil thing, to practise wicked works with them that work iniquity; and let me not eat of their dainties.” For be assured, that, if ye devote not yourselves to God through Christ in this world, ye can never dwell with him in the world to come.]
2. To the friends and worshippers of the Lord Jesus Christ—
[What a blessed employment is yours! A life of praise to God; and a life of love to man! What can you wish for more? What can add to your happiness, except it be an increase of grace to live more than ever unto God? Look at the angels around the throne: methinks, you have already invaded their office, and entered upon their bliss. Are they ever praising God? That is your employment day and night. Are they “ministering spirits, sent forth to minister unto them that shall be heirs of salvation?” That also is your daily work, who are “doing good unto all men, and especially unto them that are of the household of faithc.” Go ye on then in this blest career: and abound daily more and more. And know that, as by the neglect of your duties “you may suffer loss in heaven,” so by abounding in all the fruits of righteousness, ye may augment your blessedness in heaven, and obtain through Christ “an abundant entrance” into the realms of bliss.]
MMCCCL
THE DUTY OF PEOPLE, AND THE RESPONSIBILITY OF MINISTERS
Heb. 13:17.
Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
MAN, as a social being, has duties to the society of which he is a member: and of these duties he must be reminded, no less than of those which are purely personal. The Church of Christ is one great family, in which, as in every other family, order must be observed, by the exercise of power in those who preside, and a submission to it amongst those who are placed under their direction. The government that shall be exercised in it is appointed by God himself; who has invested his ministers with power to rule, and has required of their people a submission to their authority. But as, on the one hand, there has been amongst some who have presided an unscriptural usurpation of authority, very different from that which God ever committed to them; so, on the other hand, there is amongst others a very unscriptural disregard of that authority which is legitimate, and which every minister of God is bound to exercise in that society over which he presides. For the due administration of order and good government in the Church, the Apostle, having finished his directions respecting personal duties, proceeds to give one, which more immediately relates to our social intercourse, but which is of the greatest consequence to the welfare of that family of which we are members.
In calling your attention to this apostolic precept, I shall have occasion to set before you,
I. The duty of people towards their minister—
A shepherd naturally presides over his flock: and so must a pastor of God’s Church exercise rule over that flock which he feeds, over which the Holy Ghost himself has constituted him an overseer.” Not that civil power was ever delegated by God to his ministers; that exclusively belongs to the civil magistrates. If the Lord Jesus Christ, when appealed to as an arbitrator in relation to civil rights, said, “Who made me a ruler and a divider over you?” much less can any claim of temporal authority belong to those who are called by him to the administration of affairs which are purely spiritual. Yet is there power given to ministers,
1. As ambassadors from God—
[August as this title is, we claim it as of right belonging to us: for though we would by no means exalt ourselves, it becomes us, and is our bounden duty, to “magnify our office.” We come from God to you, and proclaim to you in his name the terms on which he will forgive your past rebellion, and receive you to his favour. It is in the very place of Christ that we stand, when we entreat you for his sake to be reconciled to Godf. The word which we preach to you is God’s: and by you “it must be received, not as the word of man, but, as it is in truth, the word of God.” If our testimony be rejected, it is not man, but God himself, that ye rejecth. Doubtless, you must judge how far the voice of the minister accords with the word of God: for it is to that extent only that you are bound to pay any attention to it: and so far are you to be from receiving the word of man implicitly and without examination, that you are required of God himself “not to believe every spirit, but to try the spirits whether they be of God;” and to “prove all things, and hold fast that only which is goodk.” But when “the word which is delivered to you is that only which your minister has himself received from the Lord,” then must you obey it as much as if it was delivered to you by God himself in an audible voice from heaven.
Now then we hesitate not to declare, that all which we preach unto you respecting your fallen state, and the necessity of your believing in Christ as the appointed Saviour of the world, and of your giving up yourselves to him “in body, soul, and spirit, to be sanctified wholly” to his service, is the very truth of God revealed in his Gospel: and whilst we affectionately entreat, we do also authoritatively enjoin, your acceptance of it, and your submission to it: and we affirm, that, if ye reject this Gospel, ye do it at your peril, and with a certainty of incurring God’s everlasting displeasure.]
2. As stewards over his family—
[This also is a character belonging to us, and a character with which a measure of authority is of necessity connectedo. Under that character we must, at the peril of our own souls, be faithful to you, and to our God, whose servants we are. Whatever we judge to be the portion most requisite for your spiritual health, that we must administer, whether it be instruction or exhortation, consolation or reproof. We must no further seek to please you, than will be for your real welfare: if we go beyond this, we cannot be servants of Jesus Christr. Of course, in the exercise of discipline, there will be some things which will be more clear, and some which will be of a more dubious character. In those which are clear, and where the word of God has precisely marked the course to be pursued, the submission of the people to the sentence of the minister should be willing and unreserved: and in those which, though not expressly defined by God, are necessary for the maintenance of order, a willing deference should be paid to the judgment of him on whom the great responsibility rests, and to whom authority has been committed by God himself for the good of the whole. “Not that ministers are to be lords over God’s heritaget,” or to “have dominion over the faith” of any man: but still, even in dubious matters, a degree of submission is due to them, that order may be observed, and the affairs of the Church be well administered, for the good of the wholex. This is the kind of rule which a parent exercises in his family; and in a spirit of paternal love must it be exercised by ministers in the house of God.]
These observations will acquire additional weight, if we attend to,
II. The considerations with which this duty is enforced—
Two considerations are here urged, as motives to a cheerful acquiescence in the duty prescribed:
1. The return due to them—
[Ministers have taken upon themselves to seek to the uttermost the spiritual and eternal welfare of those who are committed to their care: and, when duly impressed with the importance of their office, they “watch for souls as those that must give account.” When they undertake this office, they know, that if any perish through their neglect, the blood of those who perish will be required at their hands. Under this fearful responsibility, “they watch for souls,” trembling lest, through their ignorance, or sloth, or cowardice, any have the truth withheld from them, or the means of salvation unprofitably dispensed to them. They feel their insufficiency, and are ready at times to regret that ever they made themselves answerable to so awful an extent. But a “dispensation having been committed to them, they know that a woe attends them,” if they discharge not their office with fidelity and diligenceb.
Now then I ask, Is nothing due from you to such friends and benefactors? When they, from love to your souls, and from an ardent desire to impart unto you the blessings of salvation, make “themselves your servants for Christ’s sake,” renouncing all worldly cares, pleasures, and advantages, and consecrating all their time and talents exclusively to you, is there no love, no respect, no deference to be shewn to them? This, I am sure, is not God’s judgment respecting them: for he requires, that “you esteem them very highly in love for their work’s sake:” and if you refuse them this tribute, you are guilty of gross injustice to them, and of vile ingratitude to God, whose commission and authority they bear.
If you suppose that their living of the altar is a sufficient recompence, I must observe, that there is scarcely a faithful servant in all the Church of God who might not turn his talents to a far better account, if pecuniary emolument be the standard by which his recompence is to be estimated. As for the “shepherds who feed themselves, and not the flock,” I speak not of them: I leave them to their own fearful responsibility: but of faithful pastors, I affirm, that, if they could have the whole world for their hire, they would despise it all in comparison of one soul, whom they may present to God as begotten by their ministry and saved by their efforts. I say, then, ye are debtors to them to a great amount: if they have been your spiritual fathers, ye owe them your own soulsg: and if they are only your instructors, yet, as watching with all tenderness and fidelity for your souls, their griefs and their joys should be the griefs and the joys of you all.]
2. The benefit accruing to yourselves—
[Daily do they go to God, to give up, as it were, an account of the stewardship committed to them: and this they do either with joy or grief, according as they find success or disappointment in their ministerial labours. See what grief St, Paul experienced when his people walked disorderly: and, on the other hand, with what ecstatic joys he was filled, when they walked worthy of their high callingk! So it is with every minister, in proportion as he approves himself faithful to his God. And how deeply are your interests involved in these exercises of your minister’s soul! When he sees you disobedient to the word, and regardless of his paternal admonitions, how do his hands hang down, and his spirit sink within him! Truly, it is “with grief,” and “with groanings,” (as the word imports,) that he goes to his God from day to day. And the whole of his ministry, in its ardour, in its unction, in its whole character, is lowered, when he has to labour amongst a proud, a worldly, a contentious, a gainsaying people. His mouth is stopped; and, instead of finding an enlargement of mind, and a liberty of utterance towards them, he is constrained rather to speak only in tears of anguish, and, as it were, in the groans of one that is travailing in birthm.
On the other hand, in what tender strains did the Apostle address those who had received his word with power, and evinced its influence by a holy and heavenly conversation! He was amongst them “as gentle as a nursing mother; and was so affectionately disposed towards them, that he was willing to impart to them, not the Gospel only, but his own soul also, because they were dear unto him.” How would words, proceeding from him in such a strain, “distil as the dew,” and penetrate their inmost souls! And when he felt such enlargement of heart towards them, what corresponding feelings would be generated in their souls! Such then are still the feelings of faithful ministers in this day. They experience either straitness, or enlargement, according as their people evince a disposition that becomes the Gospel, or a state of mind tending to obstruct its influence. And therefore, if you seek nothing but your own “profit,” you should, by a loving, submissive, and obedient spirit, encourage the efforts of your minister, and impart comfort to his soul.
But it is not to the present world only that this consideration must be confined. For though it is true, that a glorified soul can feel no grief, any more than God himself can, yet, for the purpose of impressing our minds, this idea may be predicated of them, as well as of him. And O! think of the joy with which they will present to God their obedient children in the last day, and the grief with which they will appear as “swift witnesses” against such as were intractable and disobedientq! Verily, their griefs will be “unprofitable indeed to you,” when the very word which they have spoken to you will be found only “a savour of death” unto you, and the means of your more aggravated condemnation.]
“Suffer ye then a word of EXHORTATION”—
[How long we shall stand in our present relation to each other, God alone knows: but this we know, that I must give up an account to God of my labours, as you also must of your improvement of them. O that I may be found faithful! and may you also so improve my ministry, that I may give up an account of you with joy, and not with grief! Imagine not your work done, when you have heard the word delivered to you. In reality, both your work and mine is then but just begun. We must watch for each other, and each of us for ourselves. And O! may you never have occasion for that painful reflection, “How have I hated instruction, and my heart despised reproof, and have not obeyed the voice of my teacher, nor inclined mine ear to them that instructed me!” And may I so watch, and so labour, that, like the Apostle himself, I may “be pure from the blood of all ment!”]
MMCCCLI
CHRISTIAN PRINCIPLES IMPROVED IN PRAYER
Heb. 13:20, 21.
Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
IN reading the epistles of St. Paul, we cannot but observe how continually he begins and ends them with prayer. At the same time, we cannot but be struck with the extraordinary fulness and grandeur of his prayers. In truth, there is in them, for the most part, such a vast accumulation of recondite matter, that it is extremely difficult to obtain any thing like an adequate comprehension of them. His prayers in the epistles to the Ephesians, Philippians, and Colossians, are pre-eminently distinguished in this view. But that which I have now read, if not equal to the others in grandeur, is extremely interesting, on account of the richness and variety of matter contained in it. In unfolding it to your view, I shall notice,
I. His representation of the Deity, whose blessings he implores—
The very name which he here assigns to God is deserving of particular notice—
[Under the Old-Testament dispensation, Jehovah was more generally called “The Lord of Hosts:” but, under the New Testament, he is commended to us rather under the endearing character of the “God of Peace.” Between him and us a reconciliation has been effected, by the mediation of his dear Son — — — and so perfect is that reconciliation, that nothing but love is felt in his bosom towards us. In truth, every one of his attributes finds in this mystery its sublimest exercise; so that he is altogether a “God of Peace;” not having any more of adverse feeling towards us, than if mercy had been his only attribute — — —]
But what has he done to assure our souls of “peace?”
[To death and the grave had Jesus been consigned as our Surety and our Substitute. And, if he had continued in the grave, however we might believe that he had undertaken for us, we could have no assurance that his sufferings had been accepted in our behalf. But Jehovah, having “brought him again from the dead,” has given us a proof, that what the Lord Jesus has done and suffered for us, has been effectual for our complete redemption — — — Now we see, that “that great Shepherd of the sheep,” who “had laid down his life for them,” is re-invested with his office, which during his imprisonment in the grave seemed to have been suspended; and “all power is given to him,” to “save to the uttermost” all who are brought into his fold, and committed to his care. Now we know, that whatever they need for protection, for sustenance, for healing, shall assuredly be imparted to them in the hour of need:” “the lambs shall be carried in his bosom; and he will gently lead them that are with youngb;” and of those entrusted to him, he will lose not so much as one: no power in the universe shall ever pluck them from his handsd — — —]
In all that he has done for us, he has had respect to his own covenant-engagements—
[Here I wish you to mark distinctly the exceeding fulness of the Apostle’s mind; and the vast accumulation of important truth, which, apparently without any necessity, he brings together, for the purpose of more deeply impressing our minds, and more largely unfolding to us the great mysteries of redemption. Here he traces up every thing to a covenant; a covenant made from all eternity between the Father and the Son, and in due season ratified and confirmed with the Redeemer’s blood. In that covenant, the Son of God engaged to assume our nature; and in that nature, to expiate our guilt by his own obedience unto death. The Father promised to accept his vicarious sacrifice, and to give him a people who should be his joy and his glory through eternal ages. In accordance with this covenant, Christ had laid down his life: and in agreement with it, the Father had now raised him from the dead, and empowered him to perfect the work he had undertaken. What a field of mysterious information is here opened to our view! Every thing connected with our salvation is traced up to an everlasting covenant. Is God reconciled to us, and become a “God of peace?” Has he, under this character, “raised from the dead the Lord Jesus?” Has he, for the accomplishment of his gracious purposes, invested his dear Son with “the pastoral office,” and committed us to him as “his sheep?” All has been effected in conformity with an everlasting covenant, and from respect to that blood by which the covenant was confirmed. And does not all this, at the same time that it opens to us the most mysterious truths, give us an assurance which nothing else could convey? Yes, verily: for if the Lord Jesus were to suffer one of his sheep to he plucked out of his hand, or the Father were to refuse to impart to us one atom of what the Saviour has purchased for us, the covenant itself would be broken. But that covenant cannot be broken: and therefore every one, who believes in Christ, may be assured, that God is to him a “God of peace;” and that the reconciliation which has been effected shall never finally be dissolved.]
Let us now mark,
II. The blessing itself which he solicited—
Here also is a singular accumulation of words to convey what might have been stated in a much shorter space. But the Apostle’s mind was so full, that he could not but dilate upon the subject which so strongly engaged his thoughts. His general request was, that God would make them holy, and enable them to please Him who had so mercifully accepted them to his favour. But,
1. He first expresses the extent of his desire for them—
[“This,” says he in another place, “is my wish, even your perfection.” He would have us “perfect in every good work.” The whole soul has been so disorganized, in relation to all spiritual things, that it is incapable of rendering to God the obedience due to him. Hence he prays, that we may be “fittedf,” by a renovation and concentration of all our powers, for the execution of God’s holy will. He would not have us to render any partial services, but an obedience perfect and entire. He would have us engage “in every good work,” of whatever kind it be; without regarding either the difficulty of performing it, or the danger to which the performance of it may expose us. We should know no authority but God’s; no standard but God’s: his will should be both the rule and the reason of every thing that we do. And who that views God as reconciled towards him in the Son of his love would wish to curtail any one duty, or to reduce the standard which is here proposed? Sure I am, that a knowledge of God, as a “God of peace,” cannot fail of engendering in us the desires here expressed by the holy Apostle, or of stimulating us to the attainment of a perfect conformity to the Divine will.]
2. He next suggests the only means by which that desire can be accomplished—
[It is “God who must work in us both to will and to do.” Without the operation of his Holy Spirit in us, we cannot even think a good thought. Hence the Apostle prays, that God will “work in us that which is well-pleasing in his sight.” In addition to holy principles instilled into our minds, there must be powerful energies imparted to our souls: for, as soon might a body, every joint of which was dislocated, perform the common offices of life, as we with our fallen powers effect the will of God in all holy obedience. We must not hope “to please God” by any thing undertaken in our own strength. Nor indeed, however it be wrought in us, can any thing come up with acceptance before God, except “through Jesus Christ.” His blood must cleanse our very best actions from the defilement that attends them; and his intercession must obtain for them the favour of our God. Except as coming before him in this way, God could not look upon the very best action of the best of men: “he is of purer eyes than to behold” with complacency any service that we can render, till it has been purified and presented by Christ himself. And I wish you to notice how carefully the Apostle strives to impress this upon our minds, where a common writer would never have thought of suggesting any such idea.
You will notice, also, how full of gratitude the Apostle is to that Saviour who has thus reconciled us unto God, and procured for us the acceptance of our unworthy services. In truth, the Apostle can scarcely ever mention Christ without expatiating upon his excellencies, and offering to him some ascription of praise. Here, apparently without necessity, the Apostle adds, “To him be glory and dominion for ever and ever: Amen.” And who amongst us has not his soul attuned to this divine and heavenly strain? Who, in the view of him as reconciling us to God, and as executing towards us the office of a Shepherd, and as procuring for us God’s favourable acceptance both of our persons and our services; who, I say, does not add his “Amen” to this; and desire, from his inmost soul, that all “glory and dominion” may be given to Him by all his creatures, both in heaven and earth? — — —]
From the whole of this subject we may LEARN,
1. What we should aspire after—
[We can scarcely conceive any thing more comprehensive of real holiness, of holiness in its utmost possible extent, than the words before us. This is what the Apostle desired in behalf of all the Christian Church: and this is what every Christian should aspire after for himself. Beloved brethren, indeed Christianity does not consist in notions of any kind. Doubtless its foundation is laid on truths revealed by Almighty God: but it must have a superstructure, a superstructure high as heaven itself; for “our conversation must be in heaven,” whither our Saviour Christ is gone before. I pray you, do not attempt to lower the standard of God’s requirements. Let your labour be for “every good work;” your rule, “his revealed will;” your delight, “whatsoever is pleasing in his sight:” desire nothing less than this; and aim at nothing less: but seek to be “holy as God himself is holy,” and “perfect as God himself is perfect.”]
2. How it is to be attained—
[It is not by any worldly principles that such holiness can be acquired: it is by a discovery and reception of evangelical truth, even by the Gospel only: and the more fully that Gospel is understood, the more influential shall we find it on our hearts and lives. It banishes servile fear: it establishes the dominion of gratitude and love: it stimulates to high and noble exertions: it renders suffering itself a ground of joy, when sustained in the cause of our adorable Lord and Master. It even assimilates us to Christ himself. What was there which he did not do to effect a reconciliation between God and us? And what will not his followers do to express their love to him? Behold St. Paul. “For the knowledge of Christ, he accounted all things but dung and dross.” He was ready to die at any time, and in any manner, for the sake of Christ. In like manner will the saving knowledge of Christ operate on us also. Let this, then, be remembered by us, that Christian principle alone will lead to Christian practice. And in order to our advancement in the divine life, let us seek to know Christ: for then only shall we be conformed to his image, when we behold his glory, and the glory of God the Father shining forth in him.]
JAMES
MMCCCLII
THE DUTY OF PATIENCE
Jam. 1:2–4.
My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
WE at this time are scarcely able to form a conception of the state of the Church in the apostolic age. Christianity amongst us is attended with none of the evils to which the primitive professors of it were exposed. But to what is this owing? Is Christianity altered at all? or is it less offensive than it was in the eyes of ungodly men? No: it is the same as ever: and, if those who profess it be not despised and hated now as they were in former times, it is because they retain “the form only of godliness, and have none of its power.” Let persons enter into the spirit of Christianity now, as the Christians did in the Apostles’ days, and they will be treated precisely as they were, so far at least as the laws of the land will admit of it: and, if they be not persecuted unto death, it will not be from there being any more love to piety in the carnal heart now, than there was then; but from the greater protection which is afforded by the laws of the land, and from a spirit of toleration which modern usages have established. Real vital godliness was then universally hated; and it is so still. It was not to the Jewish converts in Palestine only that St. James wrote, but “to the twelve tribes who were scattered abroad.” Religion was persecuted not by one party only, but by every party and in every place: and it is still, in every place, “to the Jews a stumbling-block, and to the Greeks foolishness:” and all who will cultivate it will sooner or later need to have the consolations of our text administered to them for their support.
In the words which we have read, we see,
I. The appointed portion of God’s people—
In former ages they were hated for righteousness’ sake—
[Go back to the time of Abel. You well know that he was murdered by his own brother Cain. And what was the ground of Cain’s enmity against him? We are informed on infallible authority: “Cain slew his brother, because his own works were evil, and his brother’s righteous.” Descend through all successive ages, and you will still find the same enmity subsisting between the seed of the woman, and the seed of the serpent. As light and darkness, so Christ and Belial, both in themselves and in their members, ever have been, and ever must be, opposed to each other. As to the diversity of trials to which the godly have been exposed, we need look no further than to the short summary given us in the 11th chapter of the Epistle to the Hebrews: “Some were tortured: others had trial of cruel mockings and scourgings, yea, moreover, of bonds and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented:” (yes, they were so treated “of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.” Come we to the time of Christ and his Apostles: it might be hoped that their superior light and piety, and the innumerable miracles with which their divine commission was confirmed, would screen them from such evil treatment; and especially that the Lord Jesus Christ, whose character was so spotless, and whose wisdom was infinite, should be able to overcome the prejudices of a blind infatuated world. But they were only the more exposed to the taunts and cruelty of the ungodly in proportion as their light shined with the brighter splendour. And all who in the first ages of the Church became their followers, were, in their measure, subjected to the same trials, and made to drink of the same bitter cup.]
The same treatment they meet with in the present day—
[We have observed, that a mere form of piety will pass without opposition: but real, vital godliness, will subject us to reproach at this day, as much as ever: “All that will live godly in Christ Jesus shall suffer persecution.” That kind of godliness which arises from self and terminates in self, will bring us into favour with the world: but that which is derived altogether from Christ as its proper source and author, and is exercised altogether for the advancement of his glory, is, and ever will be, odious in the eyes of the ungodly: and a man who exemplifies it in his life and conversation can no more escape persecution than Christ himself could. To receive all from Christ, and to do all for Christ, is the very essence of Christian piety: and in requiring this of his followers, our blessed Lord has bequeathed to his Church a never-failing source of variance with the world. This he himself tells us: “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law: and a man’s foes shall be they of his own household.” Accordingly we find universally, that where a person begins to live by faith on the Lord Jesus Christ, and to devote himself to his service, all his friends and relatives will take the alarm, and try, by every method of ridicule, or menace, or persuasion, to divert him from his purpose. Let him live in an entire neglect of his soul, and no one will trouble himself about him. He may live his whole life in such a state, and not a friend will exhort him to serve the Lord: but the least approach to piety will be discouraged by every friend and relative that he has. Not that religion will be discountenanced as religion: some evil name must be given to it first; and then it will be reprobated under that character. But the very persons who hold in the highest veneration the names of the Apostles, and of the great reformers of our Church, and who would raise shrines and monuments to departed saints, will persecute the living saints with the utmost rancour: and were the Apostles or reformers to live again upon the earth, they would receive the very same treatment from them that they met with from the people of the age in which they lived. If they called the Master of the house Beelzebub, it is in vain for any servant of his to hope that he shall escape a similar reproach.]
Painful as this portion is to flesh and blood, none need to fear it, if only they attend to
II. The Apostle’s directions in relation to it—
God graciously appoints to his people this portion, in order to promote their spiritual welfare, and progressively to transform them into the Divine image in righteousness and true holiness. Hence St. James exhorts his afflicted brethren to regard their trials as means to an end; and,
1. To welcome the means—
[The proper tendency of trials is to work patience in our souls. At first indeed they operate to the production of impatience, or, rather I should say, to the eliciting of those evil dispositions which lurk in our hearts. Till we have had our pride in some measure subdued, we know not how to bear the unkindness which we meet with: we fret under it, and rage even as a bullock unaccustomed to the yoke: but when we discover our weakness, we are ashamed of it, and humble ourselves before God on account of it, and implore grace from him to support us, and thus gradually become instructed by the discipline, and are at last “strengthened with all might by his Spirit unto all patience and long-suffering, with joyfulness, giving thanks unto the Father,” who has wrought in us that very change of heart and life which has exposed us to the enmity of the ungodly world.
Now when we see what good our God designs us by these trials, we should not only be reconciled to them, but be thankful for them, and “count them just occasions for exalted joy.” For, what price can be too great for so valuable an acquisition as that of a meek, submissive, and patient spirit? We submit with readiness to many things which are displeasing to flesh and blood for the advancement of our bodily health: and shall we not thankfully take the prescriptions of our heavenly Physician for the health of our souls? What, if they be unpalatable to our taste? We should regard the affliction as good, when we know what benefits will ultimately result from it; assured, that “the sufferings of this present life are not worthy to be compared with the glory that shall be revealed in ush.” When therefore we see the clouds gathering around us, we should not be alarmed, but should say rather, like the countryman whose fields are burnt up with drought, Now God is about to refresh and fructify my barren heart, and his clouds shall drop fatness on my soul. What if your enemies meditate nothing but evil? Should that be of any concern to you, when you know who has engaged to overrule it all for good? I say then with the prophet, “Fear not” any menaces or preparations, how formidable soever they may appear; nor complain of any trials, however oppressive they may be at the time; but rejoice in theml, and bless God who counts you “worthy to bear” them, and accept them as an invaluable “gift at his handsn,” and “take pleasure in them,” as knowing that they will assuredly issue in your welfare, and “in the honour of your Godp.”]
2. To cultivate the end—
[Does God design by means of trials to make you resemble him “who was led as a sheep to the slaughter, and as a sheep before her shearers is dumb, so opened he not his mouth?” Seek to experience this benefit from them; and “let patience have its perfect work in you, that ye may be perfect and entire, wanting nothing.” Complain not that your trials are heavy, or of long continuance: but be more anxious to have your dross consumed, than to have the intensity of the furnace diminished. It was “through sufferings that the Lord Jesus Christ himself was made perfect:” and if “he learned obedience by the things which he suffered,” will not ye be content to learn it in the same way? We are ready to think that perfection consists in active virtue: but God is not a whit less honoured by passive virtue: and when patience has so far operated upon your soul as to make you “glory in tribulations” for the Lord’s sake, and you can say from your inmost soul, under all circumstances, “Not my will, but thine be done,” you will have attained that measure of holiness which constitutes perfection; and you will ere long, as a shock of corn that is fully ripe, be treasured up in the garner of your heavenly Father. You have seen “Jesus, after having endured the cross, and despised the shame, set down at the right hand of the throne of God:” be content then to “suffer with him, that in due time you may be glorified togetheru.” Let this be the one object of your concern: and pray that “the God of peace, who brought again from the dead our Lord Jesus through the blood of the everlasting covenant, would make you perfect in every good work to do his will, working in you that which is well pleasing in his sight through Christ Jesus.”]
ADDRESS—
1. The timid Christian—
[“Who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man that shall be as grass, and forgettest the Lord thy Maker?” O! “fear not the oppressor, as if he were able to destroy: for where is the fury of the oppressor?” Look at Pharaoh and all his host: what could they do against the God of Israelz? Look at Herod, when he would “stretch out his hand to vex the Church:” “he falls a prey even to worms,” which eat him up alive. Know that the creature is no more than “an axe or saw in your Father’s hands:” and that he can do nothing, but as your Father sees fit to employ him for your good. In all that he attempts, he is limited and controlled, and shall effect nothing which shall not subserve your eternal interestsd. Be strong then, and of good courage: and whatever cross may lie in your way, take it up cheerfully, and bear it after your Lord and Saviour: for be well assured, that your Saviour deserves it richly at your hands — — —]
2. The suffering Christian—
[Shall I pity you? No; rather let me congratulate you as being made conformable to your Lord and Saviour. Repeated are St. James’s declarations, that sufferings for Christ’s sake are subjects rather for joy than for grief. “We count them happy that enduref.” And again, “Blessed is the man that endureth temptation; for, when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.” Receive then trials as “the portion which God has appointed youh;” and expect that, if your afflictions abound for Christ’s sake, “so shall your consolations also abound by Christ;” and whatever you may lose for his sake, you shall even in this present life receive an hundred-fold more than you have lostk, and, in the world to come, “an accumulated weight of happiness and glory” to all eternity. And when you shall have arrived at the realms of glory, it will be no grief to you that you “came out of great tribulation;” for then will “your Saviour lead you to the living fountains of bliss, and God himself will wipe away all tears from your eyes.”]
MMCCCLIII
THE WAY TO OBTAIN TRUE WISDOM
Jam. 1:5, 6.
If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering.
WISDOM is necessary for the due discharge of every office of life: but it is more particularly necessary for a Christian, on account of the many difficulties to which he is subjected by his Christian profession. For no sooner does he give himself up to the service of his God, than his friends and relatives exert themselves to draw him back again to the world. Every species of temptation they lay in his way, if by any means they may effect their purpose, and divert him from the path which he has chosen. They fail not to represent to him, the injury that will arise to his reputation and worldly interests, and the pain which his new course occasions to those whose happiness he is bound to consult. Not unfrequently too parental authority is interposed to arrest his progress, and to interdict the use of such means as he has found conducive to his spiritual welfare. Those books which would best inform his mind, that society which would most strengthen his heart, and those ordinances which would most edify his soul, are all prohibited; and no alternative is left him, but to relinquish his pursuit of heavenly things, or incur the contempt and hatred of his dearest friends. What now must be done? He wishes to keep a conscience void of offence: but how can it be effected? If he is faithful to his God, he offends man: and, if he pleases man, he violates his duty to God. The principle which he adopts is in itself plain and simple; namely, that he must obey God, and not man. But how to apply this principle is a difficulty which frequently involves him in the greatest embarrassment. If he relax in nothing, he appears absurd in the extreme: if his compliances be carried too far, he endangers his peace of mind, and the welfare of his soul. Again, in the manner of executing what his conscience dictates, he is also at a loss. He may be too bold, or too timid; too faithful, or too obsequious. The different dispositions of all with whom he has to do must be consulted, and his conduct be adapted to them in all the diversified situations in which he is called to act. But “who is sufficient for these things?” Often does he wish for an experienced counsellor to advise him; and almost sit down in despair of ever attaining such a measure of wisdom as is necessary for him. It is to persons so circumstanced that St. James addresses the directions in our text. He supposes them to have “fallen into divers temptations,” and to be labouring so to “possess their souls in patience,” that “patience may have its perfect work, and that they may be perfect and entire, wanting nothing.” But how is all this to be effected? Any mariner may steer a vessel in a calm: but how shall one so inexperienced regulate it in a storm; and so regulate it, that it shall in no respect be driven out of its course? To these anxious questions the Apostle gives an answer: wherein he directs us,
I. How to seek wisdom—
True wisdom is the gift of God—
[Even earthly wisdom must in reality be traced to God as its author. The persons who formed the tabernacle and all its vessels derived all their skill from God: and even those who move in a sphere which may be supposed to be suited to the meanest capacity, and spend their lives in the common pursuits of agriculture, can no farther approve themselves skilful in their work, than they are instructed by God himselfb. But spiritual wisdom is still farther out of the reach of unassisted reason, because it is conversant about things “which no human eye has seen, or ear heard, or heart conceived, and which can only be revealed by the Spirit of God.” It is emphatically “a wisdom which is from aboved,” and which can “come only from the Father of lights, with whom is no variableness, neither shadow of turning.” The Spirit of God, whose office it is to impart it unto men, is called “the Spirit of wisdom and understanding, the Spirit of counsel and of might, the Spirit of knowledge and of the fear of the Lordf;” and to him are we directed “to open the eyes of our understanding,” and to “guide us into all truthh:” since it is only by the unction derived from him, that we can possibly attain a spiritual discernment.]
To him must we look for it in earnest prayer—
[Study, doubtless, even a study of the Holy Scriptures, is necessary; because it is only by the written word that we are to regulate our course. But to study we must add humble and fervent supplication; according to that direction of Solomon, “If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God: for the Lord giveth wisdom; out of his mouth cometh knowledge and understanding.” Accordingly we find the Apostle Paul crying to God in behalf of the Ephesian Church, that “God the Father would give unto them the Spirit of wisdom and revelation in the knowledge of Christl;” and, for the Colossians he prayed, that they also might by the same Spirit “be filled with the knowledge of God’s will, in all wisdom and spiritual understanding.”
And to seek it in this way we are all encouraged, both from a general view of God’s goodness, and from a particular and express promise.
“God giveth to all men liberally, and upbraideth not:” “he opens his hand, and filleth all things living with plenteousness;” he “gives alike to the evil and the good, to the just and to the unjust.” If then he give so abundantly to those who seek him not, “will he refuse his Holy Spirit unto them that ask him?” True, they are unworthy of so rich a blessing: and, as Jephthah upbraided those who requested his assistance against the Ammonites, saying to them, “Did not ye hate me, and expel me out of my father’s house? and why are ye come unto me, now ye are in distress?” so might God reply to them; “Ye have resisted my Spirit, and rebelled against the light, times without number; and how can you expect that I should aid you any more?” But he will not so treat the weeping suppliant; but will surely impart unto him the blessing he desires. Of this he assures us by an express promise: “Let him ask of God; and it shall be given him.” This promise may be relied on, as may many others which he has given us to the same effect — — — The time, and the manner, and the measure in which it shall be fulfilled, must be left to God: but fulfilled it shall be to all who rest upon it. Not that a man shall be rendered infallible, or have such wisdom imparted to him as shall keep him from every degree of error; but so much as his necessities require, God will assuredly vouchsafe to all who seek it of him in sincerity and truth.]
That no man shall seek wisdom in vain, St. James adds a caution, from which we learn,
II. How to secure the attainment of it—
“We must ask in faith, nothing wavering.” Here it will be proper for me to shew,
1. What is that faith which we are called to exercise—
[It has not respect to that individual thing which we may chance to ask; for we may possibly be asking for something which God sees would be injurious to us, or, if not injurious, yet inconsistent with the ends which he has determined to accomplish. When our blessed Lord prayed for the removal of the bitter cup, and Paul for the removal of the thorn in his flesh, neither the one prayer nor the other was granted literally; though both were answered in the way most satisfactory to the suppliants, and most conducive to God’s honour. So the specific thing which we ask, may be withheld: but we shall be sure of receiving something better in its stead: and it is with this latitude only that our faith must be exercised, except where there is an express promise for us to plead: and then we may assuredly expect that very thing to be granted to us.
Now respecting such a measure of wisdom as shall ultimately guide us through all our difficulties, we may ask with the fullest possible assurance: and in asking it, we should have no more doubt of its being given to us, than of our own existence: we should “ask in faith, nothing wavering.” If we doubt at all, our doubt must arise, either from not being fully persuaded of the power of God to help us, or from some suspicion of his willingness. But to limit his power is sinful in the extreme: and to doubt his willingness is, as St. John expresses it, “to make God a liar:” for the promise in the text is to every creature under heaven who asks in faith. I well know that persons pretend to found their doubts on their own unworthiness: but this is a mere fallacy: for every man is unworthy: and, if unworthiness be such a disqualification as deprives a man of all right to expect the blessing in answer to his prayers, then no man living has any right to expect the blessing; and the promise of God is a mere nullity. Our need of wisdom is supposed in the very petition that is offered for it: and the more deeply we feel our need of it, the more willingly and more largely will God confer it upon us. In praying for it therefore, we are to ask, not on the ground of any fancied worthiness in us, but on the sole ground of its having been freely promised to us: and, in that view, we must lift up our hands, “as without wrath, so also without doubting.”]
2. Its certain efficiency to the desired end—
[In some circumstances, the fulfilment of the promise seems to exceed all reasonable hope, if not the limits of possibility itself. But in proportion as it seems to exceed hope, we are to “believe in hope,” just as Abraham did, when the promise was given to him of a posterity as numerous as the stars of heaven. Our blessed Lord has taught us this in a very striking manner. To his disciples, who expressed their surprise that the fig-tree, which he had cursed, should wither away in one single night, he said, “Have faith in God: for verily I say unto you, that whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. Therefore I say unto, “What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them.” The truth is, that God, if I may so say, feels his own honour implicated in fulfilling his own word: and therefore, if not for our sakes, yet for his own name’s sake, “he will accomplish the thing which hath gone out of his mouth.” Yet not for his own sake only will he do it, but for our sakes also: for, “them that honour him he will honour.”]
ADDRESS—
1. Those who are unconscious of their need of wisdom—
[Though men are sensible enough of their ignorance in relation to human sciences, they almost universally fancy themselves competent to decide every thing relating to their faith or practice. But very pointed is that declaration of Solomon, “He that trusteth in his own heart is a fool.” Respecting spiritual things we are all by nature blind, and need, the learned as well as the unlearned, to have our understandings opened to understand them. We all “lack wisdom” exceedingly: and to all equally would I address those words of Solomon, “Trust in the Lord with all thine heart; and lean not to thine own understanding: in all thy ways acknowledge him; and he shall direct thy paths” — — —]
2. Those who are discouraged by their want of wisdom—
[If you look either to the greatness of your difficulties, or your own insufficiency to meet them, you may well faint and fail: but if you look to God, there is no ground for discouragement at all. For, can he not “ordain strength in the mouths of babes and sucklings?” And “does he not put his treasure into earthen vessels on purpose that the excellency of the power may be seen to be of Himx?” See how he reproved Jeremiah, for his desponding thoughts: and be content to be “weak, that his strength may be perfected in your weakness” — — — See how he reproved Peter alsoa; and be careful how you admit a doubt. If you are doubting, he warns you plainly, that “you must not expect to receive any thing of the Lord:” but, if you will believe, according to your faith it shall be unto youc — — —]
MMCCCLIV
THE DOUBLE-MINDED MAN EXPOSED
Jam. 1:8.
A double-minded man is unstable in all his ways.
IT is a generally-acknowledged truth, that the mind constitutes the man. In human friendships, an insincere profession of regard will not stand a severe trial; but will fail us, when we most need a firm support. In religion too, if the heart be not right with God, we shall never persevere amidst the difficulties and dangers with which we shall be encompassed. That our faith will be tried, is certain; and that we shall need support from above, is certain: I may add too, that, if we be “strong in faith, giving glory to “God,” we shall derive such aid from above, as shall carry us through all our temptations, how great soever they may be, and make us “more than conquerors” over all our enemies. But, if we are of a doubtful mind, we shall never finally maintain our steadfastness; but shall draw back when dangers threaten us, and faint when trials come upon us; for “the double-minded man is unstable in all his ways.”
Let us endeavour,
I. To ascertain the character here specified—
The Apostle is speaking solely respecting confidence in God: to that therefore we shall confine our observations. Were we to enter at large into the character of a “double-minded man,” we should have a vast field before us, sufficient to occupy our attention through many discourses: but by adhering simply to the view proposed to us in the text, we shall best consult the scope of the Apostle’s argument, and the edification of your minds.
“The double-minded man” then is one,
1. Whose reliance on God is not simple—
[There is in every man a proneness to self-dependence: and, in matters of ordinary occurrence, no man, except the truly pious, will look higher than to himself for wisdom to guide him, or for strength to succour him. Even when obstacles arise which call for the intervention of a superior power, he will cry unto his God for help: but he will not “pray in faith,” because he still “leans to his own understanding,” and is unable to “commit his way entirely to the Lord.” As there were in the days of old those who “swore by Jehovah and by Malcham too,” and those who “feared the Lord and yet served other gods” at the same timeb, so the double-minded man will rely on the Lord, but will rely on himself also; and make God and himself successively or conjointly the objects of his hope, as the variations of his mind, or the urgency of his necessities, may seem to require.
We must however distinguish between a prudent use of means, and a divided ground of hope: for confidence in God is on no account to supersede the use of prudent means. Jacob acted wisely in his endeavours to pacify his brother’s wrath, sending presents by many successive messengers, and dividing his family, so that, if some were slain by Esau, others might escape. These precautions sprang not from any want of faith in God, but from a determination to leave nothing undone on his part which might contribute to the desired end. His confidence was not at all in the means he used, but in God, who, he hoped, would accomplish by them the purposes of his grace. But where means are so used as to become a joint ground of confidence to those who use them, there is the evil complained of in the text. Such was the character of the Jews who went down to Egypt for help against their enemies. God had told them, that “in returning and rest they should be saved; that in quietness and confidence should be their strength; and that their strength was to sit still.” But not able to rely on God alone, they went down to Egypt for help, and thereby provoked God to give them up to utter destruction. God is a jealous God, and requires that we should trust in him alone, and have no confidence whatever on an arm of flesh.]
2. Whose confidence in God is not entire—
[Not only is there to be no reliance on the creature, but there should be no distrust of God. We should rely upon him without any doubt as to the issue of our confidence. We should view every thing, even to the falling of a sparrow, as under his controul. We should feel that there is no power or counsel against him: and that for man to defeat his purposes, is utterly impossible. We should see, that, if we trust in God, he will accomplish for us every thing that is good; and the things which are not, shall as certainly exist, as if they were already in existence.
But this measure of faith is not in the double-minded man. He cannot so repose his confidence in God. He does not so realize the thought of God’s universal agency, as to be able to commit every thing into his hands, and to “stand still in an assured expectation of seeing the salvation of God.” On the contrary, he is ever “limiting the Holy One of Israel:” and when successive trials arise, he overlooks his former deliverances, and reiterates his wonted apprehensions; like those who said, “He smote the stony rock indeed, that the waters gushed out; but can he give bread also, or provide flesh for his people?”]
The character of the double-minded man will be more fully seen, whilst we proceed,
II. To mark his conduct—
“He is unstable in all his ways,” and is ever liable to be turned from the truth—
1. In his principles—
[Not having such clear views of the covenant of grace as to be able to lay hold of it, and confidently to expect all the blessings contained in it, he is ever open to the allurements of novelty, and ready, “like a child, to be tossed to and fro with every wind of doctrine, by the sleight of men, and the cunning craftiness with which they lie in wait to deceive.” Matters which really are of doubtful disputation, possess in his mind an importance which does not belong to them: and he will dwell on them, to the neglect of other things which are essential to his salvation. Hence it is that heretics of every description gain such influence: and hence it is that so many, “led away by the error of the wicked, fall from their own steadfastness.” The versatility both of the one and of the other originates in this, that they have never obtained such a knowledge of God in Christ Jesus as has brought perfect peace into their souls. They know not what God is to his people: they see not to what an extent he has pledged himself to them: they have no conception of the interest which the Lord Jesus Christ takes in them, or how indissolubly connected their happiness is with his honour and glory. Let them be well “rooted and built up in Christ, and established in the faith, as they have been taught, abounding therein with thanksgiving;” and they will “stand fast in the faith,” and suffer nothing to “move them away from the hope of the Gospel.”]
2. In his practice—
[The man that cannot fully confide in God will be alarmed, whenever a storm is gathering around him. Were “his mind fully stayed on God, he would be kept in perfect peace”; and, when menaced with the most formidable assaults, would reply, “None of these things move me, neither count I my life dear unto me, so that I may but finish my course with joyn.” But the double-minded man is so terrified by his adversaries, that he dares not to proceed in the plain path of duty. Like “the stony-ground hearers, he is presently offended, and in time of temptation will fall away.” How many of this description are there in every place, where the Gospel is preached in sincerity and truth! It convinces many; it calls forth many to make an open profession of their acceptance of it: but in a little time how many fair blossoms wither! how many are blown off from the tree by storms and tempests! and how many, through their unbelief, are found rotten at the core! Verily, it is rather the gleanings, than the harvest, that is brought home to reward the toil that has been bestowed upon them; so many “turn back unto perdition, and so few believe to the saving of the soul.”
But it may here be asked, Are we in no case to bend to circumstances? Did not St. Paul himself diversify his modes of conduct, sometimes complying with Jewish rites, which at other times he declared to have been utterly abolished? Yea, was he not of so accommodating a disposition, that he became all things to all men, and acted as a Jew or as a Gentile, according to the society with which he mixed? Yes; he did so: but there is this great difference between his conduct and that of a double-minded man: what Paul did, he did for the benefit of others: but the compliances of the double-minded man are only for the purpose of preventing evil to himself. His compliances too were only in things of perfect indifference: he would not have been guilty of denying or dishonouring the Saviour on any account: but the double-minded man cares not what dishonour he brings on the Gospel, provided he may but escape the evils with which he is menaced for his adherence to it. He is “like the wave,” now raised, now depressed, and driven hither and thither as the wind impels it; whilst the upright soul is as the rock, which, amidst all the storms and tempests that assail it, is unshaken and unmoved.]
Let us LEARN then from hence,
1. The vast importance of self-examination—
[Men do not easily see their own duplicity. “The heart is deceitful above all things,” and readily persuades us, that our doubtful confidence in God, and our partial obedience to him, are all that is required of us. But God discerns the inmost recesses of the heart, and sees there all the latent workings of worldliness and unbelief: nor will he at the last day approve of any but those whom he can attest to have been “Israelites indeed, and without guile.” As for “the fearful and unbelieving,” he will assign to them no other portion than “the lake that burneth with fire and brimstone.” O let us fear, lest, after all our profession, “our religion prove vain,” and we be found to have “deceived our own soulsp.”]
2. The indispensable necessity of being “renewed in the spirit of our minds”—
[Never, till that takes place, shall we possess “the single eye,” and walk before God in one undeviating path of holy obedience. We may take up a profession of religion; but instability will mark our every step. To rely on God uniformly, and to “follow him fully,” are far too high attainments for the natural man. Let me then entreat you to seek of God a new heart, and to pray that he would “renew a right spirit within you.” Then may you hope to be “steadfast, and immoveable, and always abounding in the work of the Lord:” and then shall you be fixed “as pillars in the temple of your God, that shall go no more out for ever.”]
MMCCCLV
THE EFFECTS OF RELIGION ON THE DIFFERENT ORDERS OF SOCIETY
Jam. 1:9, 10.
Let the brother of low degree rejoice in that he is exalted: but the rich, in that he is made low: because as the flower of the grass he shall pass away.
RELIGION certainly appears in some respects adverse to the happiness of men, inasmuch as it inculcates the daily practice of humiliation and contrition, mortification and self-denial. The injunction to cut off a right hand and pluck out a right eye, cannot, it might be thought, conduce to our comfort in this world, whatever it might do with respect to the world to come. But, if Christianity deprive us of some carnal joys (I should rather say, limit and refine them), it affords abundant ground for joy of a more exalted kind. It does not merely concede as a privilege, but prescribes as a duty, that we should “rejoice evermore.” To persons of every description is this direction addressed in the words before us; and the reasons upon which it is founded are declared. In conformity with the Apostle’s views, we shall shew,
I. The effects of religion upon the different orders of society—
We shall notice them,
1. Upon the poor—
[These are represented as “exalted” by Christianity. Not that they are raised out of their proper sphere, or have any right to assume consequence to themselves on account of their acquaintance with religion: but they are exalted in their state and condition, their dispositions and habits, their hopes and prospects.
The poor are for the most part regarded in so low and mean a light, that a rich man would be ashamed to acknowledge them as related to him: yea, they themselves feel a very humiliating disparity between themselves and their opulent neighbours. But, when once they embrace the Gospel, and are made “rich in faith,” “God himself is not ashamed to be called their God:” he calls them “his friends,” “his sons,” “his peculiar treasure:” “he gives them a name better than of sons and of daughters.” They instantly become “kings and priests unto God;” and the very angels in heaven account it an honour to wait upon them, as their ministering servants. In short, being born from above, they are sons of God, and “if sons, then heirs, heirs of God and joint-heirs with Christ.” What an elevation is this! Surely, in comparison of it, all earthly dignities are no better than the baubles of children, or the conceits of maniacs.
When elevated thus, the poor begin to feel also dispositions suited to their state. While they are destitute of religion, they either riot in a licentious independence, without any regard to character, or, with a servility unrestrained by conscience, yield themselves willing instruments to any one that can reward their services. But when once they are taught of God, they learn primarily and solely to regard his will. We again say, that they will obey all the lawful commands of their superiors; they will regard their authority as God’s, and do whatever is required of them, “as unto the Lord:” but their first inquiry will be, “What does my God require?” and, if urged to violate their duty to him, they will reply as the Apostles did, “Whether it be right to hearken unto you more than unto God, judge ye:” “we ought to obey God rather than men.” Nor have they a lower standard of action than the most polished Christian upon earth: if they are truly upright before God, the rule by which they walk is that prescribed by the Apostled; and what can the highest refinement suggest more? Here therefore their elevation again appears, inasmuch as their habits are no longer formed by interest or the caprice of men, but founded on, and assimilated to, the mind and will of God.
As to the hopes of the poor, they have little to stimulate their ambition. To provide for their present wants, and to lay up something for a time of sickness, is the utmost that the generality of them aspire to. But what glorious views does religion open to them! Truly, instead of looking up with admiration to the great and opulent, they rather stand on an eminence, from whence they can look down upon them with pity and compassion. What are the prospects of princes, to those which are unfolded to their view? They can look within the vail of heaven itself, and there see crowns and kingdoms reserved for them, yea, a seat upon the throne even of God himself. Who that contemplates this will not say that religion “exalts” the poor?]
2. Upon the rich—
[These religion humbles. It does not indeed despoil them of that honour which is due to their rank; (it rather confirms it to them;) but it humbles them in their own estimation, and in the estimation of others, and in the daily habit of their minds.
The rich are apt to arrogate much to themselves on account of their distinctions; and even before God to entertain high thoughts of themselves: “Our lips are our own: who is lord over us?” But let grace reach their hearts, and they no longer say, “I am rich and increased with goods, and have need of nothing;” but, “I am wretched, and miserable, and poor, and blind, and naked.” And so far are they from despising the poor on account of the inferiority of their station, that they most gladly “condescend to men of low estate,” and love them truly as brethren, notwithstanding they are “brethren only of low degree.”
It is scarcely needful to say how much they are lowered also in the eyes of others. Only let them become true disciples of Christ, and it will soon appear that they have lost the esteem of an ungodly world. However wise or amiable they may be, the serpent’s seed will hiss at them. Though David was a king, and as eminent for piety as man could be, he was the sport of fools, and “drunkards made songs upon him.” If any qualities could have insured universal respect, the Lord Jesus Christ would have obtained it. But “he was despised and rejected of men:” and “if they called the Master of the house Beelzebub, much more will they those of his household.”
But though the contempt of men was once the most formidable of all evils, they are not much concerned at it now; for they are made “poor in spirit,” and consequently regardless of the indignities that are offered to them. They know what they deserve at God’s hands; and therefore they are willing to bear any thing from those whom He may use as instruments of his indignation or love. They are willing also that God should deal with them in any way he may see fit; and whether he give or take away, they are ready to bless his holy name. They are brought to a state of mind resembling that of a man subsisting upon alms: “they come to their God and Saviour for gold, that they may be enriched; for eye-salve, that they may see; and for raiment, that the shame of their nakedness may not appear.” They are contented, yea they are glad, to seek their daily bread at his hands, and to live altogether as pensioners on his grace and mercy. In short, as in their own estimation they are vile and guilty, so in the habit of their minds they are meek, patient, submissive, and dependent.
Thus, while the poor are elevated by religion, the rich “are reduced and made low.”]
And what shall we say of these diversified effects? Are they represented as adverse to our happiness? No: we are rather led to contemplate,
II. The universal satisfaction which they are calculated to produce—
That the poor have cause to rejoice in their exaltation, is obvious enough—
[Think only what the poorest of the Lord’s people are privileged to enjoy—
First, they have the most exalted of all characters.—Though some few of the Lord’s people have been opulent, the generality have been “a poor and afflicted people.” The Apostles had little else besides a scrip and a staff; they were “poor, though making many rich; and had nothing, though in some respects they possessed all things.” When it pleased God also to send his only dear Son into the world, what was the state to which he appointed him? It was that of a poor man, who “had not where to lay his head.” And has not this dignified the condition of the poor? Yea, have they not reason to glory, in being so assimilated to their Lord and Saviour? The tribe of Levi had no portion allotted to them in Israel: but were they therefore less honourable than the rest? No: the Lord was their portion: and their want of earthly possessions was a favour conferred, and not a privilege denied. Thus it is an honour to the poor that they have their all in God: and though flesh and blood cannot receive the saying, it is really a greater honour to be fed like Elijah from day to day by the special providence of God, than to be living upon stores collected by the hands of men.
Next, they are in the most favourable of all states.—Our adorable Saviour has determined this point beyond a doubt. He has declared, that “it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven:” “with men,” he says, “it is altogether impossible.” The Rich Youth perished only because he would not sacrifice his earthly possessions: had he been a poor man, he would in all probability have followed Christ, and have been at this moment in heaven. Besides, a rich man is afraid of being thought singular, if he “follow the Lord fully:” he fancies that his situation obliges him to conform to the customs of the world: he is ashamed to associate with the Lord’s people: nor will he suffer any one to deal faithfully with him: but a poor man may follow his own ways, and seek instruction wherever he can obtain it; and nobody will trouble himself about him: his instructor also may, without compliment or circumlocution, come at once to the point, and “declare unto him all the counsel of God.” What an advantage is this for the obtaining of everlasting happiness; and what a solid ground of joy to all who possess it.
Once more; they have a sovereign antidote against all their disadvantages.—Be it granted; they want the benefit of human learning: but they have the teachings of God’s Spirit. They want many earthly comforts; but they have the promises of the living God. “Their afflictions may abound; but their consolations also abound by Christ.” Whereinsoever they may be supposed to labour under any disadvantage, they have every thing that they need, treasured up for them in Christ Jesus; and out of his fulness they receive, in the time and measure which he knows to be best for them. Poor they may be in this world’s goods; but they are enriched with “the unsearchable riches of Christ.”
Now let the poor say whether they have not reason to rejoice. Surely if they estimate their state aright, they may well “rejoice with joy unspeakable and glorified.”]
That the rich have equal reason to rejoice in their humiliation, is, though less obvious, not at all less true—
[What a mercy is it to them, that they are brought to see the vanity of all their earthly distinctions. In their unenlightened state, they have no conception how contemptible those things are, which they suppose to be of such mighty consequence. What is a high-sounding title, or a large estate, to a man that in a few hours is about to launch into eternity? Yet that is the real condition of all: we are like the grass, which by the influence of the sun and rain is brought forth rapidly into gay luxuriance, but by an eastern blast is withered in an hour. Every thing we possess is perishing; and we ourselves also are fading away in the midst of our enjoyments. Ungodly men do not like to reflect on these things; but the true Christian delights to realize them in his soul: and he well deserves our warmest congratulations, who has learned to estimate earthly things by the standard of truth.
It is also a mercy to the opulent servants of God, that they are made to know wherein true honour and happiness consist. That which may be possessed by the vilest, as well as by the best of men, can never constitute the chief good of man. But to be restored to the favour of God, to live in the enjoyment of his presence, to possess his image on our souls, to glorify him in the world, and to be growing up into a meetness for his everlasting inheritance, this is honour, this is happiness: and O! what a mercy is it to see and feel this! Happy art thou, whoever thou art, that hast lost thy relish for earthly vanities, and art brought to set thine affections upon things above!
Finally, it is a mercy past all conception to have for their portion an inheritance that shall never fade. Were they instantly, and of necessity, to be deprived of all they possess, we should still bid them to “rejoice that they were made low:” for earthly riches, however great, are only dung and dross in comparison of the Christian’s portion. Let those who in this life “took joyfully the spoiling of their goods,” say, whether they found any reason to alter their minds, when once they reached the mansions of bliss? How small do their sacrifices now appear, how unworthy of a single thought! Blessed then indeed are ye who are enabled to “forsake all and follow Christ:” even “in this world” he promises you “an hundred-fold;” but what ye shall possess in the world to come “no eye hath seen, or ear heard, or heart conceived.”]
ADDRESS—
[But what shall we say, either to the poor or rich, who are destitute of an interest in Christ? Shall we bid them rejoice? What cause of joy have the poor, who, after all their trials and privations here, shall have no part or lot with the saints above? or what ground of glorying have the rich, who will so soon be “lifting up their eyes in torments, seeking in vain a drop of water to cool their tongues?” Should we attempt to console any from a consideration of their present attainments or possessions, the prophet would rebuke our folly, and dash the cup out of their hands. Be it known then to you all, that the poor must be exalted here, if ever they would be exalted in a better world; and the rich must be humbled here, if ever they would attain the true riches. The poor must be made partakers of a divine nature, before they can “inherit a throne of glory;” and the rich must be emptied of self, before they can be “filled with all the fulness of God.”]
MMCCCLVI
THE TESTIMONY OF GOD RESPECTING HIS TEMPTED PEOPLE
Jam. 1:12.
Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.