ADDRESS—

ADDRESS—

But, according to the words of the text, it seems as if men’s unbelief was to be traced ultimately to the decrees of God respecting them. We cannot however understand them as establishing so awful a doctrine: nay, we cannot think that the doctrine of absolute reprobation can ever be established, while those words remain in the Bible, “As I live, saith the Lord God, I have no pleasure in the death of a sinner.” Nevertheless we are not disposed to explain away the words of the text; for they certainly have a very awful and important meaning, to which it becomes us to attend. God has decreed, that they who will not receive the Gospel for the illumination of their minds, shall eventually be blinded by it; that they who are not softened by it, shall be hardened; that they to whom it is not “a savour of life unto life, shall find it a savour of death unto death.” The Gospel is certainly so constituted, that it shall produce these effects. Christ is “set for the fall, as well as for the rising, of many in Israelo.” “He is for a sanctuary,” to protect and save the humble; but he is also “for a stone of stumbling,” yea, “for a gin and a snare, that many (even all that are proud, perverse, and obstinate) may stumble and fall, and be broken, and be snared, and be taken.”]

“But ye” (believers) are exalted to the highest privileges by the Gospel—

[The various terms here used were originally intended to mark the privileges of the Jewish nation: but they are applicable to believers in a higher and more appropriate sense.

Believers are “a chosen generation:” they have been “chosen of God from before the foundation of the world.” Though the misery of unbelievers is owing, not to any absolute decrees of reprobation, but to their own pride and wickedness, we must not imagine that the happiness of believers is owing to their own inherent goodness: for they have no good qualities which they have not first received from God; and consequently their good qualities are the effect, not the cause, of God’s kindness to them. Though therefore we cannot accede to the doctrine of reprobation, we have no doubt whatever on the subject of election; since both by Scripture and experience it is established on the firmest grounds.

Believers are also “a royal priesthood:” they are now made both “kings and priests unto God.” They are chosen of God to reign over their own lusts, and to have the nearest access to him in all holy duties. There is no difference now between Jew and Gentile, or between male and female: but all are permitted to approach unto the mercy-seat of their God, and to offer to him the spiritual sacrifices of prayer and praise.

Moreover, they are “a holy nation, and a peculiar people.” All are united under the same King; all obey the same laws; all participate the same interests. They are all separated by God, and “set apart for himself:” they are not of the world, though they are in it: they are mere “pilgrims and sojourners” here; and are travelling to “a city which hath foundations, whose builder and maker is God.”

All these distinctions they enjoy; and they owe them all to the sovereign grace of God.]

  ADDRESS—

  1.      Unbelievers—

[You need only to examine your regard for Christ, and you will soon find with which class you are to be numbered. You may easily discover whether Christ be supremely precious to your souls, or whether you are averse to the doctrines and precepts of his Gospel.

Think with yourselves, what guilt you contract, and to what danger you are exposed, while you remain insensible to all the love of Christ: your guilt is greater than that of the very persons who crucified him, because you sin against greater light, and contradict your most solemn professions. O provoke not God to give you over to judicial blindness; nor make God’s richest mercy an occasion of your more aggravated condemnation!]

  2.      Believers—

[You see in the latter part of the text how infinitely you are indebted to your God: once you were in darkness; now you are “brought into the marvellous light” of his Gospel: “once you were not the people of God; now you are: once you had not obtained mercy; now you have obtained mercy.”

And for what end has God vouchsafed to make this alteration in your state, and to distinguish you thus from millions, who are still left in the very condition in which you so lately were? Was it not “that you should shew forth the praises, yea the virtues too, of Him that called you?” Entertain then a becoming sense of your obligations: and endeavour to “render unto the Lord according to the benefits” conferred upon you. Shew forth his praises by frequent and devout acknowledgments; and shew forth his virtues by following his steps and obeying his commandments.]

MMCCCXCVI

SUBJECTION TO CIVIL GOVERNMENT

  1 Pet. 2:13–17.

Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honour all men. Love the brotherhood. Fear God. Honour the king.

THE great duty of a Christian minister is, to exalt the Saviour, and to call men to submit to his government. But we must not imagine that this is neglected, when our minds are led to the consideration of human governments, and the duties we owe to them: for there is a manifest connexion between the two subjects; the latter being, in reality, a branch of the former. We cannot truly submit to Christ, unless we yield obedience to all his laws—to those which relate to our conduct in civil life, as well as those which are given to regulate the inmost workings of our souls towards God. And we should be essentially wanting in our duty as Christian pastors, if we did not take occasion, especially from the interesting events of this day, to open to you a subject of such great and universal importance. The words which I have read will lead me to shew you,

  I.      Our duty in relation to civil government—

Civil government is an ordinance of God—

[It is called, in my text, “an ordinance of man:” and so it is, as far as relates to the particular form of government established in any particular kingdom. In some countries absolute monarchy is established: in our own, a limited monarchy. In some, there are republics; in others, the power is vested in an aristocracy. In fixing the precise mode in which the affairs of any nation shall be administered, the agency of man has been altogether employed: God having never interposed by an authoritative mandate from heaven, except in the case of the Jewish people. The history of our own nation sufficiently informs us, that the changes which take place in human governments are the result of human deliberation, or of human force. Yet, in its original appointment, civil government proceeds from God himself. He has ordained, that man shall not be left in the state of the brute creation, every one independent of his fellow, and every one at liberty to follow the bent of his own inclinations, without any regard to the welfare of others: but that power shall be vested in some for the good of the community; and that every one shall be responsible to that power for his own conduct, as far as the welfare of the community is concerned. St. Paul expressly tells us, that “there is no power, but of God; and that the powers that be, are ordained of God.”]

To it we are to submit, “for the Lord’s sake”—

[Power must, of course, be delegated to a great variety of persons, and in different degrees: and to it, in whomsoever it is vested, or in whatsoever degree, we are to yield that measure of submission which the laws require. We owe allegiance, primarily, “to the king, as supreme;” and, subordinately, to all other classes of magistrates or governors, who are appointed by him for the exercise of his authority in their respective jurisdictions. The obedience which we are to pay may be rendered more easy, or more difficult, by the personal character of him who exacts it: but it is due, not to the man, but to the office; and therefore it must be paid, even though the man who executes the office may be far from deserving the homage he requires. If only we recollect that Nero was the governor of the Roman empire at the time that the Apostle wrote his epistle to the Church at Rome; and that towards him, notwithstanding his great cruelty and his bitter persecution of all who bore the Christian name, the Apostle required all to shew the utmost reverence and submission; we shall see that there is no room for any person to withhold allegiance from the reigning monarch on account of any thing that there may be offensive in his personal character. The words of the Apostle are most decisive on this point: “Let every soul be subject to the higher powers; for there is no power, but of God: the powers that be, are ordained of God. Whosoever therefore resisteth the power,” even though it be exercised by a very Nero, “resisteth the ordinance of God: and they that resist shall receive to themselves damnation.” Nor does this observation extend to the supreme governor alone; but to all, according to the measure of authority that is vested in them: and it is not only from fear of their displeasure that we are to render them this homage, but “for conscience’ saked,” or, as my text expresses it, “for the Lord’s sake.”]

How “the Lord” is interested in our performance of this duty, will appear, whilst we consider,

  II.      The grounds and reasons of it—

We are bound to yield submission to civil government because of,

  1.      Its being altogether of God’s appointment—

[The institution of government is from him, as has already been shewn. Moreover, the power that is exercised by earthly governors is God’s authority delegated to men, who are constituted his vicegerents upon earth. It is not man therefore, but God, whom we are called to obey: it is God, I say, in the person of the civil magistrate. We are to “submit” ourselves to man; “for so is the will of God:” and, in rendering to man the service that is due, we are to consider ourselves, not as the servants of men, but “as the servants of God.”

What need we further than this, to evince the indispensable necessity of submitting to civil government, and of obeying implicitly the laws which are enacted by the constituted authorities of the realm? If we are to obey God in the duties of the first table, so are we in those of the second also: and if, “for the lord’s sake,” we are to submit our-selves to the religious ordinances of God, so are we, with equal readiness, for his sake, to submit ourselves to every civil ordinance of man.]

  2.      Its conduciveness to the public welfare—

[Though authority may not always be exerted for the best ends, it is committed to men solely with a view to the public good. It is ordained for the restraining and “punishing of evil-doers,” and for the protection and “benefit of those who do well.” I need not occupy your time with shewing how great a mercy it is to under an equitable and active magistracy, who are engaged in enforcing the observance of the laws. Let us suppose only that the law were suspended through the land for the space of three days, and that every one were left to follow the bent of his own will without fear and without restraint: what misery, even during that short space of time, would pervade the whole kingdom! What scones of rapine, and violence, and lust, and cruelty, would pervade the whole country! Who would not be crying out for the restoration of legitimate authority, and bless God the very moment that he was permitted once more to experience the benefits of civil government? Who would not then feel happy in discharging his duty to that government, by a just payment of tribute and of custom, for the support of the legitimate authorities, and of the public weal? Then should we need no arguments to prove, that partial restraint is universal liberty; and that true freedom can be found only in such an exercise of our powers, as will consist with the freedom and happiness of all around us.]

  3.      Its tendency to recommend religion—

[God has special respect to this; as we should have also: “It is His will” that we should fulfil this duty, “that by well-doing we may put to silence the ignorance of foolish men.” The Jews were generally considered, and with great justice too, as averse to civil government, especially as maintained by heathens. They had received a civil code from God himself: and they could not endure that any thing should be withdrawn from it, or added to it. They had also been under a Theocracy; even their kings being, as subordinate magistrates, appointed by him. They judged, therefore, that all other authority was an usurpation; and they were ready at all times, if possible, to throw off a foreign yoke. This being the known character of the Jews, (though it was in direct opposition to the command which God himself had given them, to “seek the peace of the cities to which they should be carried captive, and to pray for them,”) it was supposed that the same character attached to them after they became Christians, and that, in fact, it was the habit of the whole Christian world. It was in vain that Christians denied this imputation: their enemies were ignorant, wilfully ignorant, of their principles; and continued, in spite of all remonstrances, to load them with this reproach. ‘Now,’ says the Apostle, ‘it is the will of God that you should cut off all occasion for this calumny; and though you cannot hope to convince “ignorant” people, who do not know, and “foolish” people, who will not learn, yet you may, “by well-doing, put them to silence;” and so “muzzle” their ignorance and folly, that they may not be able to open their mouths against you.’

This should be an object near to the heart of all the Lord’s people; and they should labour to accomplish it, “for the Lord’s sake.”]

After viewing your duty in this light, you will be prepared to consider,

  III.      The manner in which it should be performed—

It should be performed,

  1.      With integrity of mind, as unto the Lord—

[Christians were “free,” and had a right to assert their freedom. But, from what were they free? from obedience to civil magistrates? from those bonds which hold all society together? No: God forbid. They are, in these respects, under the same restraints as all other people under heaven. But, as Christians, they were free from the yoke of bondage, to which they had been subject in their Jewish state; and the command of God to them was, “Stand fast in the liberty wherewith Christ hath made you free, and be not entangled again with the yoke of bondage.” In like manner, those who had been converted from heathenism were freed from the various superstitions which, under their former state, they had been bound to observe: and though they should be under heathen governors, yet were they absolved from all allegiance to them in this respect, being now placed under the higher authority of God himself. Daniel, and the Hebrew Youths had done well in resisting the authority that would have kept them from honouring the true God, or have compelled them to transfer his honour to any created object. And the Apostles, when forbidden to preach in the name of Jesus, did well in answering, “Whether it be right to hearken unto you, more than unto God, judge ye.” The same liberty is transmitted to us alsom: and from whatever quarter a command may come, to omit what God enjoins, or to do what he forbids, our answer must be, “We ought to obey God rather than men.” But we must be careful not to make this liberty of ours “a cloak for wickedness,o” and, under pretence of asserting our Christian liberty, to withhold from our civil governors that reverence which is their due. This is an observation of vast importance. There is in the human mind a restlessness and impatience of controul: there is also a proneness to enlarge or contract the bounds of duty, and the consequent demands of conscience, according as interest or inclination may bias our minds. Who does not see this as exhibited in others? and who has not reason to suspect this, as harboured in himself? I am well aware that this is a delicate subject, and especially when promulgated amongst persons who live under a free constitution, and have been taught to venerate the very name of liberty with an almost idolatrous regard. But the caution is the more necessary, on that very account: for, in proportion as we are tenacious of liberty, we are in danger of transgressing the bounds which God has prescribed, and of deluding ourselves with an idea, that we are only exercising the rights of British subjects, when we are, in fact, indulging a restless and factious spirit; a spirit, which, if it were opposed to us, we ourselves should be the foremost to condemn: for there are no persons more ready to cry out against the exercise of liberty in others, than those who are most clamorous for the maintenance of it in themselves. Let the Apostle’s caution, then, be well received, and duly attended to. We are all concerned to “know what spirit we are of,” and to do that only which God himself will approve: and let me not be thought to be advocating the cause of a party, whilst I declare what is really and truly the mind of God. We are greatly exposed to self-deception in this matter. And we have seen it prevailing, to a very awful extent, in this kingdom, not only at the time of the French revolution, but at more recent periods. We have seen religious persons uniting with those who were openly regardless both of God and man, and with an unhallowed zeal countenancing the most lawless proceedings. Surely, if the true character of God’s people be, that they are “the quiet in the land,” these persons would do well to consider whether they are not carried by a partyspirit beyond what Christ or his Apostles ever practised, or ever sanctioned, and whether they would not honour their profession more by attending to the caution given them in my text. And I the rather say this, because religion has of late been grievously scandalized by the departure of multitudes from Christian duty in this particular.]

  2.      With an harmonious attention to all other duties—

[In all Christian duties there is a perfect harmony: no one of them is in any degree opposed to any other. In the pursuits of earthly men, it is necessary to check one propensity, in order to indulge another. A man who is ambitious, and yet covetous, must sacrifice, in a measure, his love either of honour or of wealth; because the line he must pursue in the prosecution of the one, must impede him in the pursuit of the other. But the Christian, in the performance of his duties, finds no such counteracting influence: he may serve God in the utmost perfection, and yet not be defective in any duty which he owes to man. Let no duty then be neglected: but, as all are compatible with submission to civil government, so, if performed in their proper manner, they will all contribute to advance, rather than obstruct, the best possible execution of our social obligations.

“Honour all men.” There is no man who does not claim at our hands a measure of respect. Those who excel in wisdom and goodness are doubtless entitled to a larger share. But even the most unworthy object is not to be despised; forasmuch as he was “made after the similitude of God,” and has been redeemed by the blood of God’s only dear Son, and may, for aught that we know, become a child of God, and an heir of his eternal glory.

Yet, doubtless, we must with a more especial affection “love the brotherhood.” The saints, to whatever nation or sect they belong, ought to be dear to us: for with God there is no respect of persons: there is neither Jew, nor Greek, Barbarian, Scythian, bond, nor free; but all are regarded as one in Christ Jesus.” They are all members of his mystical body, yea, “members one of anothers:” and though we are to “do good unto all men,” there is a special obligation upon us to do good unto “them that are of the household of faith.” Towards the world we should feel a love of benevolence: but towards the saints, a love of complacency. We are united to them in the closest bonds; and should “love them with a pure heart, fervently” and intensely.

We must “fear God” also. Our regards must not he confined to man: they must soar upwards to God; and be fixed on him supremely. We must love man; but not fear him: whereas God must be the object both of love and fear. Nothing under heaven must induce us to displease him. All the creatures in the universe are to be withstood, if they enjoin what is contrary to his revealed will: for his commands are of paramount obligation; and life itself must be sacrificed rather than the least of them be violated by us. If, however, so painful a necessity arise as that of disobedience to an earthly governor, we must shew clearly, in the whole of our conduct, that our opposition is the offspring, not of a contentious mind, but of a pious regard to superior authority.

Together with all this, we must “honour the king.” Whatever is good in him, we must delight to applaud: and, if there be any thing in him of human infirmity, we must readily cast a veil over it, and make due allowance for the temptations with which he is surrounded, and for the weaknesses of our common nature. Viewing him as God’s representative, we must honour him in our hearts; and be ready to shield him against every adversary, and to concur with him in all his endeavours for the welfare of his people. If he appear disposed to exceed the powers which are assigned to him by law, we are not to indulge in strains of querulous invective: for even “against the devil himself would not Michael bring a railing accusation; but temperately said, The Lord rebuke thee.” And, if an archangel so restrained the emotions of his mind, much more should we, who are expressly enjoined “not to despise dominion, or to speak evil of dignities.” Whatever methods of redress the constitution prescribes, we may certainly use: but we should use them, not in a spirit of clamourous opposition, but in the spirit of Him “who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to Him that judgeth righteously.”

In a word, we are to maintain an harmonious regard to all our duties; compromising none, forgetting none. We must be conscientiously intent on all; “rendering unto Cæsar the things which are Cæsar’s, and unto God the things which are God’s.”]

  I cannot CLOSE this subject better than by desiring you all devoutly to unite with me in the following prayer—

“Almighty God, whose kingdom is everlasting, and power infinite, have mercy upon the whole Church; and so rule the heart of thy chosen servant * * * * * our king and governor, that he, knowing whose minister he is, may above all things seek thy honour and glory: and that we, and all his subjects, duly considering whose authority he hath, may faithfully serve, honour, and obey him, in thee, and for thee, according to thy blessed word and ordinance, through Jesus Christ our Lord. Amen.”

MMCCCXCVII

HOW TO BEAR INJURIES

  1 Pet. 2:19–23.

This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously.

THE practical nature of the Gospel meets us through every part of the New Testament, from the beginning to the end. Our Lord’s sermon on the mount was wholly of this character; as are also his addresses to the seven Churches of Asia, in the book of Revelations. Nor are the epistles, which were written by different Apostles, at all different in their scope and tendency: they do indeed insist more on doctrines: but yet the preceptive parts of them are singularly minute and full; and are distinctly addressed to persons in every situation and relation of life. The passage before us is a peculiar address to servants, to shew them how they are to conduct themselves towards their masters, who shall be embittered against them for embracing the Gospel of Christ.

But the Apostle did not intend this instruction to be limited to servants; for, in the close of the chapter, he extends it to all, who “like sheep have gone astray, but are now returned to the Shepherd and Bishop of their souls.”

His words suggest,

  I.      A precept for our observance—

It is here taken for granted that persons in every age will be persecuted for righteousness’ sake—

[And the whole history of mankind fully justifies this assumption: for from the time of Abel to the present hour it has been verified. The lovers of darkness hate the light; and will endeavour, when it lies in their power, to extinguish it. The whole life of David tends to illustrate this: “They that render evil for good are mine adversaries,” says he; “because I follow the thing that good isb.” And what shall I say of him who was greater than David, even the Son of God himself? Surely his wisdom precluded a possibility of any fault being found with him; whilst his goodness suppressed, in every bosom, a disposition to find fault. But this was by no means the case: on the contrary, in proportion to his superiority above all the sons of men, was the inveteracy of the carnal mind against him. Can we, then, hope to escape their malignity? No; “The disciple cannot be above his Master, or the servant above his Lord: if they have hated him, they will hate us also:” we, like him, must have our cross to beard: and “all who will live godly in Christ Jesus shall suffer persecution.”]

But, whatever be our trials, and however undeserved, we must “take them patiently”—

[“We are called to them” by God himself; who has wisely and graciously “appointed,” that, by means of them, our graces should be both elicited and improved, and our fidelity to him be placed beyond a doubt. He has ordained too, that by means of these trials, glory shall accrue to him, and everlasting good to our own souls. They give to us an opportunity of shewing how highly we regard his favour, when, for his sake, we are willing to endure all that men or devils can inflict upon us. They display, at the same time, the power of his grace, which can uphold us under such circumstances; and the excellency of his religion, which shines so bright in contrast with the spirit and conduct of our ungodly persecutors. They are the means, too, of augmenting our happiness in the eternal world; since there is not a sacrifice which we are called to make, or a suffering to endure, which shall not be richly recompensed at the resurrection of the just.

If it be said, that it is an intolerable hardship to suffer, when we have given no occasion whatever for man’s displeasure; I answer, your innocence should operate rather to lighten, than to aggravate, your affliction; since it administers sweet consolation to your own soul, and serves as a testimony in your behalf before God. If your punishment were merited, you would have no ground for approbation, either before God, or in your own minds, for submitting patiently to if: but, if you suffer patiently for well-doing, you evince a truly gracious disposition, and render an acceptable service to your God.

This, then, we are to consider as a precept given to us, under whatever injuries we may be called to sustain: we must “possess our souls in patience;” and “let patience have its perfect work, that we may be perfect and entire, lacking nothingi.”]

To this precept the Apostle adds,

  II.      An example for our imitation—

Not one of all the children of men was ever so blameless as our Lord Jesus Christ—

[“In him was no sin;” “nor was any guile found in his mouthl.” He appealed even to his bitterest enemies; “which of you convinceth me of sin?” With all the disposition to criminate him that the most inveterate malignity could cherish, his accusers were all put to shame, and his judge proclaimed his innocencen.]

Yet, never was man so evil-entreated as he—

[Scarcely was he come into the world, before his life was sought; and for the sake of securing, at all events, his destruction, thousands of poor innocents were slain. During the four years of his ministry, there was nothing too malignant for his enemies to say concerning him: “He was a deceiver:” He was “a devil, and was madp.” The efforts made to take away his life were continual: and the more good works he did, the fiercer was men’s rage against him: nor did his enemies rest, till they had attained their end, and nailed him to the accursed tree.]

But how did he conduct himself under his trials?

[Not so much as one hasty word escaped him; nor one angry feeling betrayed itself in him: “when he was reviled, he reviled not again: when he suffered, he threatened not; but committed himself to Him that judgeth righteously.” Truly “he was as a lamb led to the slaughter; and as a sheep before her shearers is dumb, so opened he not his mouth.”

In all this, he was an example to us: “He suffered for us, leaving us an example, that we should follow his steps.” He submitted to all those indignities, on purpose that he might shew us how to act under similar trials: and God permits us to be brought, in some small degree, into similar circumstances, on purpose that we may “be conformed to his image,” and be “made perfect in the very same way” that he wass, and enter into glory by the very same path. To this, then, must our minds be made up: we must be willing to endure sufferings for well-doing; to submit to them, however great they be, with unruffled patience; and to “commit ourselves to God in well-doing, as into the hands of a faithful Creator.”]

  Let us LEARN then from hence,

  1.      How we are to regard the Lord Jesus Christ—

[Many who profess to believe, and even to preach, the Gospel, confine their views of Christ almost exclusively to him as dying for our sins, or as reigning in glory to carry on and perfect his work in our behalf. This, doubtless, is a most important view of him: it is the very foundation of all our hopes. Yet is it by no means a complete view: and they who confine themselves to it are greatly deceived: and, whether willingly or not, they grievously dishonour him. He must be regarded as an example: nor is he less glorious in that view, than in any other. Nay, if we omit to regard him in that light, we suffer an irreparable loss.

Would we know what treatment we must expect, if we will faithfully serve our God ? Look at HIM. Not all the wisdom of his lips, nor all the blamelessness of his deportment, nor all the wonders which he wrought, could avert from Him the hatred, the contempt, the cruelty, of an ungodly world. Who then are we, that we should hope to escape these things?

Would we know how to conduct ourselves under sufferings inflicted on us for righteousness’ sake? Look at HIM. Behold his meekness, his patience, his long-suffering, and forbearance; yea, and hear him praying for his very murderers: and then say, whether this be not the spirit that becomes you.

Would we know the issue of such a life? Look at HIM; and see him seated at the right hand of God, and all his enemies become his footstool. Such shall be the end of all who tread in his steps: “having suffered with him, they shall surely reign with him.”

Take him then, beloved, as your example; and be content to “suffer with him, that you may also be glorified together.”]

  2.      How we are to approve ourselves his faithful servants—

[If we are to bear injuries from others, we must, beyond all doubt, be “good and gentle” ourselves; “shewing all meekness to all men:” and, however injured by others, we must endure unto the end. We must not draw back through fear of sufferings; or faint under them, when they are inflicted on us. If we enlist under the banners of an earthly prince, we expect to fight his battles: we do not, when we hear of an enemy, desert and hide ourselves. We do not, when we meet him in the field, lay down our arms. We rather gird ourselves to the fight, and say, ‘Now is the time for me to display my zeal in the cause I have espoused, and my fidelity to him whom I have engaged to serve. Thus, then, must you do in the name of the Lord Jesus Christ. You must not be ashamed of wearing, if I may so speak, his uniform; and of shewing, in the face of the whole universe, on whose side you are.

Yet, remember that it is with his armour only that you must go forth to the battle. You must “be armed with righteousness on the right hand and on the left.” Your breast-plate, in particular, must be of that material: “your helmet must be the hope of salvation;” and your sword, “the sword of the Spirit, the word of God.” It was “by death that the Lord Jesus Christ overcame deatha;” and it is “by patiently enduring, that you also must obtain the promise of an eternal inheritance.” Keep, then, your eyes fixed on the “Captain of your salvation;” and, “being faithful unto death, you shall receive at his hands the crown of lifec.”]

MMCCCXCVIII

THE VICARIOUS SACRIFICE OF CHRIST

  1 Pet. 2:24.

Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

AN attentive reader of the New Testament cannot but have observed, that there is one subject in particular to which the Apostles frequently recur, and on which they delight pre-eminently to dwell: and that is, the great work of redemption. St. Paul scarcely ever has occasion to mention the name of Christ, but he digresses from his main subject, to indulge the feelings of his heart in expatiating upon the glory and excellency of his Divine Master. It is the same with the Apostle Peter. He has been speaking to servants; and instructing them to bear with meekness and patience any injuries that may be inflicted on them for the Gospel’s sake: and he has proposed to them the example of the Lord Jesus Christ, whose patience, under the most painful sufferings, was altogether unmoved and inexhaustible. But he could not be satisfied with the bare recital of the Saviour’s excellence. Having touched on the subject, he must enlarge upon it, and not leave it till he has more fully declared the greatness of our obligations to him. Yet was this digression not by any means irrelevant to his purpose. It had a manifest bearing upon his main subject; and was, in that view, capable of the richest improvement.

In opening to you his words, I will,

  I.      Consider the work of redemption, as here set forth—

And, that we may enter the more fully into it, let us distinctly shew,

  1.      Who is the person here spoken of—

[He was a man: for what he did, he did “in his own body.” But was he a mere man? No: he was God as well as man, even “Emmanuel, God with us.” He was “Jehovah’s Fellowb;” “the Mighty God;” “God over all, blessed for evermored.” He it was, “who, being in the form of God, and thinking it not robbery to be equal with God, yet made him-self of no reputation, and took on him the form of a servant; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.”]

  2.      What he did for us—

[He, “his own self, bare our sins in his own body on the tree.” What this imports, will be understood by referring to the rites by which it was shadowed forth. Under the law, sacrifices were offered. The victims were beasts: to them were transferred, by the imposition of hands, the sins of the offender: in the offender’s stead they died; their flesh was consumed upon the altar: and, through the sacrifice thus offered, the sins of the offerer were forgiven.

But Jesus, who came down from heaven to redeem us, had no other offering to make but his own body: on him, therefore, our sins were laid: and the cross was, as it were, the altar on which he was placed; and the fire of God’s wrath, the flame with which he was consumed.

Stupendous mystery! But “it is a true saying, and worthy of all acceptation.”]

  3.      For what end he did it—

[Doubtless he did it, in the first place, to effect our reconciliation with God; as St. Peter says, in the very next chapter, “He died, the just for the unjust, that he might bring us to God.” But he had also a further end in view; namely, to destroy in us the power of sin; and to restore us to that life of righteousness which is indispensable to our happiness, either in this world, or in the world to come. In truth, if this were not effected, it would be to little purpose that an atonement had been made for sin: for as long as sin retained its dominion over us, we must of necessity have a very hell within us: nor would heaven itself be any source of blessedness to us, for want of a disposition suited to it, and a capacity to enjoy it.]

  4.      What is already the issue of it to every believing soul—

[“By his stripes” every believing soul “is healed.” The whole elect world was virtually healed in him, as soon as ever his sacrifice was offered; even as a debtor is absolved, the very moment that his debt is discharged; or a captive is liberated, the very instant that the redemption price is paid for him. But really, and in fact, our souls are healed, the very instant we believe in Christ: “our sins are blotted out as a morning cloud,” and are “put away from us as far as the east is from the west;” “nor shall they be remembered against us any more for ever.” A principle of grace, too, is infused into the soul, just as the cruse of salt was into the fountain by Elisha the propheth; and by it are its deadly qualities corrected; so that whatsoever proceeds from it in future is, comparatively at least, salubrious: the Holy Spirit in him is “a well of water, springing up unto everlasting life.”]

That we may not lose sight of the objects for which this mystery is here adduced, we shall,

  II.      Improve it in the precise view in which the Apostle intended it to be applied—

We must bear in mind, that he is speaking to servants, and exhorting them to take patiently whatever injuries they may be called to sustain for righteousness’ sake. For their direction and encouragement, he proposes to them the example of our Lord Jesus Christ: and, not content with specifying his conduct under the most cruel injuries, he suggests the ulterior ends of his sufferings, and the benefits which we derive from them; intending thereby to fix our attention on that mysterious subject,

  1.      As a balm for all our wounds—

[Be it so; we are suffering wrongfully, and because we endeavour to maintain a good conscience towards God. But what are our sufferings, when compared with those which our blessed Lord endured for us? Hear the revilings that were cast on him: “Say we not well, that thou hast a devil, and art mad?” Behold the sufferings inflicted on him! Go into the hall of Pilate; and there see the thorns driven into his temples, and his sacred body torn with scourges, “the ploughers ploughing on his back, and making long their furrows!” Behold his meekness and resignation; and will not you be ashamed to complain? Will you not rather take up your cross with cheerfulness; and “rejoice that you are counted worthy to partake of his sufferings, and be conformed to him?” If he submitted to “stripes, that you might be healed,” will not you welcome them, if by any means “he may be glorifiedn?” Surely, if you reflect aright on this subject, you will regard the sacrifice even of life itself as a small matter, or rather as a ground for self-congratulation, and for thankfulness to God, who has conferred upon you that high honour for Jesus’s sakep.]

  2.      As an incentive to every duty—

[What shall “constrain you,” if this do not? or what other motive can you wish for, than that which this stupendous mystery affords? Will you hesitate to forego any thing for Him who gave up all the glory of heaven for you? or to endure any thing for Him, who endured the penalties of God’s broken law, and “became a curse for you?” Methinks, the more arduous the duty is, the more eager you will be to perform it; and the more self-denying your labours be, the more will you account yourselves honoured in being called to sustain them. Nothing will be any obstacle to you, if only his will may be done by you, and his glory be advanced.]

  3.      As a pattern of every grace—

[In all that Jesus did, he intended “to set you an example, that you should follow his steps.” Mark his steps, then, from the cradle to the grave. Mark him, especially under those peculiar circumstances referred to in my text. See how he held fast his integrity, amidst the fiercest opposition. Do ye the same: nor let all that either men or devils can effect, ever divert you from “well-doing;” or cause you to violate, in the slightest degree, the dictates of your “conscience before God.” Mark what returns he made to his persecutors: never, for a moment, did he render evil for evil; or cease to seek, to the uttermost, the welfare of his very murderers, praying to his “Father to forgive them.” Let this be your invariable line of conduct also; “blessing them who curse you, and praying for those who despitefully use you, and persecute you.”. There is no grace which you may not see exercised by him, during his last hours, in the highest possible perfection. Set him then before you, under all those circumstances; and endeavour to “walk in all things as he walked:” so will you have an evidence that you are his, and that your hope in him is well founded; seeing that “you have the same mind that was in him,” and “purify yourselves even as he was pure.”]

MMCCCXCIX

THE NATURE OF TRUE CONVERSION STATED

  1 Pet. 2:25.

Ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

NOTHING so reconciles the Christian to sufferings, or so quickens him to exertions, as a recollection of the mercies he has experienced at the Lord’s hands. The Apostle is speaking here to servants, who were likely to meet with cruel and oppressive usage from their masters on account of their holy profession. To encourage them to a meek submission to their trials, he reminds them of the example which the Lord Jesus Christ had set them, when, for the redemption of their souls, he had endured all the agonies of crucifixion; and of the exceedingly rich mercy which they had experienced, in having been brought to the knowledge of Christ, and to the enjoyment of his salvation. “They were healed:” they were healed “through the stripes inflicted on their Divine Master;” who was now “the Shepherd and Overseer,” as he had been the Redeemer and Saviour, of their souls. Enjoying then such benefits through the superabounding grace of Christ, they ought willingly and cheerfully to endure for him whatever, in his providence, he might permit to be inflicted on them.

This appears to be the scope of the passage before us: in discoursing upon which, I shall have occasion to consider,

  I.      Our state by nature—

All of us in our unconverted state have been “as sheep going astray.” The Prophet Isaiah, whose words the Apostle cites, declares this to have been the condition of all without exception: “All we like sheep have gone astray.” In respect of folly, we have resembled the silly sheep; which wanders it knows not whither, and exposes itself to dangers, from which, by continuing in the fold, it might have been exempt. In respect of criminality, our conduct justly subjects us to blame, from which the senseless animal is free: for our departure from God has been,

  1.      Wilful, without any just occasion—

[The mind of every unregenerate man is alienated from God: he hates his law: he is averse to his yoke: “he says to God, Depart from me; I desire not the knowledge of thy ways.” All indeed do not choose the same path; but, as the prophet says, they “go every one to his own way:” one in a way of open profaneness; another in a way of self-righteous formality: but in this all are agreed, that they listen not to the voice of the good Shepherd, nor walk in the footsteps of his flock — — —

And now, I would ask, What reason have they for this? “Has God been a wilderness to them? a land of darkness? Wherefore have they said, We are lords: we will come no more unto thee?” The true reason of our departure from him has been, that we have “not liked to retain him in our knowledgec:” on the contrary, the notices which we have had of his power and grace “we have imprisoned in unrighteousness:” and actually “knowing that they who did such things were worthy of death, we have both done them, and had pleasure in those who did them,” choosing them as our friends and daily companionse.]

  2.      Habitual, without one serious effort to return to him—

[The sheep in its wandering state betrays to all its disquietude; and if it knew which way to go, it would gladly return to the fold that it has left. But the unconverted man goes farther and farther from his God, without so much as a desire to return: or if a desire occasionally arise in his mind, it is so weak and so transient, as to produce no permanent effect. If a sense of guilt and danger obtrude itself upon him, he strives to silence the conviction, and to divert the thought from his mind. If urged to return to the fold of Christ, he replies, “No: I have loved strangers: and after them will I go.” This is their way, from the first moment that they begin to actg: and in this they persist, till the good Shepherd, of his own grace and mercy, searches them out, and brings them back to his fold.]

Then takes place the change which is described in my text, and which leads me to set before you,

  II.      Our state by grace—

“We return to the Shepherd and Bishop of our souls:” we return to the Lord Jesus Christ,

  1.      As our Owner—

[By grace we are taught, what in an unconverted state we little consider, that the Lord Jesus Christ is “that good Shepherd who has laid down his life for his sheep.” This thought, coming with power to the soul, has a constraining influence: it fills us with wonder and admiration at the love of Christ; and at the same time with grief, on account of our having forsaken such a Shepherd. Now we are perfectly amazed at our own ingratitude: and no terms are sufficiently strong whereby to express our self-lothing and self-abhorrence. Aware now that “we have been bought with a price,” even with the precious blood of the Lord Jesus, we are convinced that “we are not our own,” but his; and consequently, that we are bound to “glorify him with our body and our spirit, which are his.” Under this conviction we return to him, and give ourselves up to him as “his purchased possession.”]

  2.      As our Provider—

[When once Divine grace has begun to operate effectually on our hearts, we see how we have been all our days feeding on the husks of swine, whilst we deserted the pastures in which it was our privilege to feed. But no longer can we be satisfied with such things — — — Now we affect that better food, which the Lord Jesus Christ has provided for us; and desire to be led into those “pastures, where he maketh his flock to lie down at noon.” Now we begin to understand what is meant by “eating the flesh of Christ and drinking his blood;” and we find “his flesh to be meat indeed, and his blood to be drink indeed;” and the promises, which we once despised, are “sweeter to us than honey or the honey-comb.”]

  3.      As our Protector—

[Now we tremble at the thought of the dangers to which we have been exposed: nor can we rest without imploring the protection of our good Shepherd, to deliver us from that roaring lion that seeketh to devour us. No longer can we venture ourselves at a distance from him: we feel that we are unable in ourselves to cope with the feeblest enemy: and we “cast all our care on Him who careth for us.”]

  4.      As our Governor—

[To hear the voice of our good Shepherd is now our delight. Wherever he calls, we follow. If we are erring in any thing, a word from him reclaims us. Wherever he calls, we go: whatever he forbids, we shun: whatever he commands, we do. The temptations which once allured us, have now in a great measure lost their power;—the terrors that alarmed us, their influence. What wilt thou have me to do? is now our one inquiry: and, having ascertained that, we are satisfied; nor can all the powers of earth and hell divert us from our purpose to obey his will.]

Such is the change which takes place in conversion. We say not that it is perfected in the first moment; nor that it is ever so perfect, but that it admits of increase. In respect of parts, a babe is perfect as a man; though every part admits of growth. So it is in the new man. All these things are found in him, though imperfect as to their degree. Contemplate then this change,

  1.      For the satisfying of your own minds—

[We cannot conceive of any figure better calculated to illustrate the conversion of a soul, than this. The state of a wandering sheep is known to all: the poor rustic that attends the sheep has as perfect an idea of its wants and dangers, as the most enlightened philosopher can have; and can apprehend as well the comparative felicity of those who are within the fold, watched over, and provided for, by a tender and faithful shepherd. Nor is there any difficulty in transferring these ideas to the state of a soul before, and after, its conversion. Consider then whether you are conscious of having experienced such a change? I will admit indeed that there are some who are sanctified, as it were, from the womb, and whose transition from a natural to a spiritual state is not so distinctly marked. But these are very few: and in them the image of a sheep obedient to its shepherd’s voice, is as just, as in any other person whatever. The great mass of mankind have been far off from God; and they, when converted, are brought nigh unto him, as their owner, their provider, their protector, their governor, under all which characters they look unto him, and devote themselves to him, and expect every thing from him. I pray you, brethren, see whether it be thus with you: for, if you are Christians indeed, “you were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.”]

  2.      For the inflaming of your gratitude to the Lord Jesus Christ—

[If you have been brought home to the fold of Christ, need I ask, whence this change arose? You will know full well that it did not originate with you, nor was carried into effect by any power of your own. The silly sheep would as soon return by its own wisdom to the fold it has deserted, as you would accomplish such a change in yourselves. It was the Lord Jesus Christ who sought you out, and apprehended you, and brought you home on his shoulders rejoicing: and if he had not effected it all for you and in you, you would have been roving from him to your latest hour, and would have perished in your sins. Be thankful to him then: adore him for the grace that has so distinguished you. And, whilst you give him glory for having so made you to differ from others and from your former selves, let his mercy constrain you to surrender up yourselves to him wholly, and without reserve.]

  3.      To excite your compassion towards a perishing world—

[Were you to see a straying sheep beset with dogs who were tearing it to pieces, who amongst you would not compassionate its wretched condition? Yet is this but a very faint image of the world around you; and not of the heathen world only, but of Christians also. We see not indeed the fate prepared for them: we see not how they are already, as it were, in the jaws of the roaring lion, whose prey they will be to all eternity. But this is not the less true, because we do not see it. It is their real state; and soon shall we see it with our bodily eyes. Our blessed Lord, “when he saw the multitudes around him,” (of persons nominally the Lord’s people,) “he had compassion on them, because they were as sheep not having a shepherd.” Do ye then consider the deplorable condition of all around you, and use all possible means to bring them to the fold of Christ — — — And know for your comfort, that “he who shall convert a sinner from the error of his way, will save a soul from death, and hide a multitude of sins.”]

MMCCCC

GOD’S DISPOSITION TOWARDS THE RIGHTEOUS AND WICKED

  1 Pet. 3:12.

The eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.

THERE is an error which obtains, to a considerable extent, amongst religious people, and which meets with too much encouragement also in the preaching of pious ministers; namely, an idea that to insist on moral duties is legal. Suppose a servant of Christ were to address his audience in the words of David; “Come, ye children, hearken unto me: I will teach you the fear of the Lord. What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are over the righteous; and his ears are open to their cry: but the face of the Lord is against them that do evil:” I say, suppose a minister of the Gospel were to address his people thus, he would be thought by many to be bringing them back to the law, and to be instructing them in a way contrary to the whole tenour of the Gospel. But this is a great mistake. Legality consists in principle only, and not in practice. If we teach men to do good works in order to obtain justification by them, that is legality; and that subverts the Gospel: but if, whilst we make Christ the only foundation of a sinner’s hope, we inculcate moral duties, we do nothing more than what Christian fidelity requires, and nothing but what the Apostles themselves continually did. It is remarkable that St. Peter, addressing the whole Christian Church, cites the entire passage which I have read to you from the Psalms, and applies it precisely as David himself did. In fact, we all need to be reminded, that “God will put a difference between those who serve him, and those who serve him not;” and that, whilst “his eyes are over the righteous, and his ears are open to their prayers, his face is, and ever will be, against them that do evil.”

In confirmation of this sentiment, I will shew,

  I.      God’s tender regard for “the righteous”—

Here we must first state who “the righteous” are—

[We are not to understand this as relating to persons who are perfectly righteous, since there is no such a character to be found on earth. “There is not one that liveth and sinneth not:” “in many things we all offend.” The term comprehends those who, in the prevailing habit of their lives, turn from iniquity to serve the living God. He, therefore, who has fled to the Lord Jesus Christ for refuge, and, through the operation of the Spirit of God, is endeavouring to fulfil the will of God, may justly consider himself as answering to this character, notwithstanding many infirmities yet cleave unto him — — —]

Over all such persons the eyes of the Lord are fixed—

[God “beholdeth all, as well the evil as the good.” But on the righteous his eyes are fixed, with peculiar complacency. He delights to look upon them: “His eyes run to and fro throughout the whole earth,” to shew himself strong in their behalf; to protect them from every evil — — — and to supply them with every needful good — — —]

His ears, too, are open to their prayers—

[We all know with what a different feeling a parent beholds the children of strangers and his own. If his own child be in a situation of danger, his eye is upon it, to interpose in the time of need; and, if he were to hear its cry, all the tenderest feelings of his soul would be called forth, and all the efforts which he could make would be exerted for its relief. The inarticulate cry of an infant does not fall unheeded on a mother’s ear. So God hears, not the prayer only, but the sighs and groans of his people; and will fulfil the unexpressed desires of their hearts — — — “Even before they cry, he will answer; and whilst they are yet speaking, he will hear.”]

Such, however, are not his feelings towards all: for, in perfect contrast with this, is,

  II.      His indignation against the wicked—

“Those that do evil” must also be here defined—

[We do not comprehend under this character those who have yet some remaining infirmities; for this were to confound, in one indiscriminate mass, the righteous and the wicked: it is the workers of iniquity who are here spoken of; even those who, in the general tenour of their lives, are acting contrary to God’s mind and will — — —]

Against these God sets his face—

[It is impossible but that he should view them with displeasure. He cannot forget what he has done for them, in sending his own Son to be the propitiation for their sins, and in striving with them by his Spirit to bring them to repentance: and when he sees how they requite these mercies, by holding fast their iniquities, by treading under foot his dear Son, and doing despite to his Spirit, he must of necessity be incensed against them. Accordingly, we are told that “he is angry with them every day;” that “he sets his face upon them for evil, and not for goodd;” and that he determines to execute upon them his wrathful indignation. They, perhaps, are full of confidence in their own minds, and are saying, “I shall have peace, though I go on adding sin to sin.” But this only ensures the evils which they will not deprecate: for God says, “The Lord will not spare that man; but the anger of the Lord and his jealousy shall smoke against him; and all the curses that are written in this book shall lie upon him; and the Lord shall blot out his name from under heaven.” Instead of hearing his prayers, God further says concerning him, “I will deal in fury with him: mine eye shall not spare, neither will I have pity: though he cry in mine ears with a loud voice, yet will I not hear him.” Unhappy man! whoever thou art, that livest in wilful sin! this is thy lot; and this, if thou die in sin, will be thy portion to all eternity.]

  OBSERVE, from hence,

  1.      Of how little signification are the opinions of men—

[If thou art righteous, perhaps the world will condemn thee as an enthusiast: and if thou art countenancing them in their evil ways, they will perhaps applaud thee as rational and wise. But to what purpose do men condemn, if God approve; or approve, if God condemn? If God’s eye be upon us for good, we need not fear either men or devils: but if God set his face against us, though the whole universe were confederate to protect us, they could afford no help: “Though hand join in hand, the wicked shall not be unpunished.”]

  2.      How desirable it is to obtain the approbation of our God—

[If there were no future world, the sense which the righteous have of God’s favour were an ample recompence for all their services. But we must take eternity into our account. We must follow the righteous and the wicked into the presence of their God: we must there see what his favour imports, and what his displeasure: we must there behold the objects of his complacency seated on thrones of glory, and the monuments of his indignation cast into the lake that burneth with fire and brimstone. We must then contemplate their states as fixed to all eternity; so that, after millions of ages, the one will have no mitigation of his punishment, and the other no diminution of his bliss. Reflect on this, my brethren, and I shall not need to urge you to serve your God: your own feelings will urge you sufficiently: without any further loss of time, you will flee from the wrath to come, and, with all possible earnestness, lay hold on eternal life.]

MMCCCCI

THE PERSECUTED ENCOURAGED

  1 Pet. 3:13–15.

And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.

EVERY kind of argument is urged in the Holy Scriptures to animate and encourage the followers of Christ. Sometimes the present benefit, arising from piety, is proposed as an inducement to walk in the paths of holiness: “He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good; let him seek peace, and ensue it.” Sometimes a holy life and conversation is recommended, by a consideration of the regard which God himself will pay to it, and the approbation of it which he will be sure to express: “For the eyes of the Lord are over the righteous, and his ears are open to their prayers: but the face of the Lord is against them that do evil.” In my text, the approbation of men also is held forth, as in some respects a recompence to be hoped for: “For who is he that will harm you, if ye be followers of that which is good?” But, aware that this argument would not always prove valid, the Apostle turns his address to a consolatory strain; and encourages the Lord’s people with the thought, that if they should not meet with approbation from men, they might yet assure themselves of abundant support and comfort from their God.

Now, in these words, I wish you to notice,

  I.      The point conceded—

Humanly speaking, it should seem impossible that any should “suffer for righteousness’ sake”—

[If we be “followers of that which is good,” and maintain a holy consistency in our conduct, we must, one would think, meet with universal approbation. For we give to no one any occasion for offence: and when we meet with unkindness from others, we render nothing but good in return for it. If perverse and prejudiced people will speak evil of us, “our good conversation will put them to silence” and “to shame.” Hence wives are encouraged to hope, that if, unfortunately, they are connected with unbelieving husbands, they may “by their good conversation win” those who would not be won by any thing elsec. At all events, after a season this may be expected, if not at first; since God has said, that “when a man’s ways please the Lord, he maketh even his enemies to be at peace with him.” Hence the question in my text is reasonable, and, one would think, unanswerable.]

Experience, however, proves that sufferings for righteousness’ sake cannot altogether be avoided—

[This is conceded in my text; and in other parts of this epistle is plainly intimated: “This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? But if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God: for even hereunto were ye called.” Now, here it is intimated, not that we may suffer though we do well, and maintain a good conscience toward God, but because we do so: our very piety may be the ground on which the sufferings are inflicted. This shews that there is more connexion between the different beatitudes in our Lord’s Sermon on the Mount than we should be ready to imagine. Our Lord, after saying, “Blessed are the poor in spirit, and they that mourn, and the meek, and they that hunger and thirst after righteousness, and the merciful, and the pure, and the peace-makers,” adds, “Blessed are they that are persecuted for righteousness’ sake.” But what connexion can there be between persecution and the characters before portrayed? Can they be persecuted? Are there any people in the world so blind, yea, so abandoned, as to “revile them, and persecute them, and say all manner of evil falsely against them,” and that too “for Christ’s sake,” and because of his image that is thus enstamped upon them? Yes; this piety is the very thing which will provoke the world’s enmity, and call it forth in every act of hostility that can be conceived. For thus has our Lord forewaned us: “If ye were of the world, the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” David found it so in his day: “They that render evil for good are against me, because I follow the thing that good is.” And we also shall find the same: for it is said, “All that will live godly in Christ Jesus shall suffer persecutioni.” Indeed, if our blessed Lord himself could not escape, notwithstanding the inconceivable wisdom of his discourses, and the immaculate purity of his whole conduct, how shall we, who are so frail and fallible, hope to pass without much inveterate opposition? “If they called the master of the house Beelzebub, much more will they those of his household.” Hence we are told not to be surprised at persecution, when it comes: “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you….. But let none of you suffer as a murderer, or as a thief, or as a busy-body in other men’s matters: yet, if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.”]

This point being conceded, let us proceed to consider,

  II.      The consolation administered—

Persecution for righteousness’ sake is by no means so great an evil as people are apt to imagine.

  1.      It is no proper ground for sorrow—

[Would any one wish for a testimony from God, that he is in the right way, and that God is well-pleased with him? Behold, that is the very satisfaction which such evil treatment is intended to convey: “They shall lay their hands on you, and persecute you; delivering you up to the synagogues and into prisons; being brought before kings and rulers for my name’s sake: and it shall turn to you for a testimony.” But it is, in fact, a participation of Christ’s sufferings, and a source of great glory to God. And is that a ground of sorrow? No; but rather of exalted joy; as the Apostle tells us: “Rejoice, inasmuch as ye are partakers of Christ’s sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you. On their part, he is evil spoken of; but on your part, he is glorified.” In truth, it is a signal honour conferred upon us: and, instead of repining at it, we ought to “rejoice that we are counted worthy” to sustain ito. But to speak of it thus, is, in reality, to come very far short of the statement which should be given: for, if the truth be spoken, it is a most invaluable gift: “Unto you it is given, in the behalf of Christ, not only to believe on him, but also to suffer for his sake.” Yes, it is conferred as God’s choicest gift, in answer to the prayers of his only dear Son. In bestowing upon us pardon, and peace, and holiness, and glory, God gives to us: but when we are permitted to suffer for righteousness’ sake, we give to God: we give our reputation, our property, our body, our life, to be disposed of according to his will, and for the glory of his name. And surely this is an honour in which we ought to rejoice with most unfeigned and exalted joy.]

  2.      It is no just occasion for fear—

[I will grant, that there is a confederacy of the whole world against us: (that is the case supposed by the prophet, whose words are cited in my text:) What can they do? They cannot touch so much as a hair of our head, without the special permission of our Gods: nor can they do any one thing which shall not be overruled for our eternal good. Hear the representation which holy David gives us of this matter: “The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him.” And if the Lord “laugh,” shall we cry? God designs both to prepare us for glory, and to increase to us the measure of our happiness to all eternity: and for these ends he permits ungodly men to put us into a furnace, that lie may “purify us from our dross;” and he makes “our light and momentary affliction to work out for us a far more exceeding and eternal weight of glory.” Now, who that knew the designs of Heaven in relation to us, would dread the process by which such ends were to be accomplished? God has said, that “the wrath of man shall praise him; and the remainder of it he will restrain.” As one, who, in a flood that threatens to destroy his mill, lets upon it so much water only as shall accomplish his own purposes, and turns off the remainder by another sluice; so will God effect his gracious purposes for his people’s good, by the very efforts which their enemies are making for their destruction. Knowing this, therefore, we should “not be afraid of their terror, nor be troubled” at any confederacies they may make against us.]

  3.      A due regard to God is an ample security to all his people—

[To “sanctify the Lord God in our hearts” is to conceive of him as an all-wise Governor, that orders every thing in heaven and earth; and as an all-sufficient Protector, who is “a wall of fire round about” his people, not only to protect them, but to devour their assailants; and, lastly, as an all-gracious Rewarder, who, “if we suffer with him, will cause us also to reign with him, that we may be glorified together.” In this view of him, our duty is precisely what St. Peter tells us: “Let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creatora.” We have only to realize in our hearts the agency, the power, the love, the faithfulness, of the omnipresent God, and we shall be as composed in the conflict, and as confident of the victory, as if we were already in heaven. If God has said, “Fear not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness;” it is not merely our privilege, but our duty, to reply with David, “The Lord is my light and my salvation; whom then shall I fear? The Lord is the strength of my life; of whom then shall I be afraidc?”]

  IMPROVEMENT—

  1.      Let us be thankful for the peace we enjoy—

[There have been seasons in the Church when persecution has raged with great fury, and almost driven Christianity from the face of the earth. That it is not so now, is not owing to men’s love of religion; but to the protection afforded by human laws, and to the prevalence of an idea, that toleration in religion is essential to civil liberty. It is however a great mercy to us to live in these days: and I call upon you to improve the opportunities afforded you. You can assemble together, none making you afraid: you can consecrate yourselves to the Lord, without any apprehension of being dragged for it to prison or to death. You must not however imagine, that “the offence of the cross has ceased,” or that you will not in your domestic and social circles have any thing to suffer. You may still have to make considerable sacrifices: your parents and governors may still act an unkind and oppressive part towards you; and your friends may treat you with such contempt as is not easy to be borne. But, if you are not “called to resist unto blood,” you have reason to be thankful: and, in this season of comparative peace, you must prepare to maintain, when called to it, a vigorous and active warfare. The roaring lion is as vigilant as ever to destroy; and you also must be vigilant, if you would defeat his efforts.]

  2.      Let us, when persecution shall arise, act worthy of our high and holy calling—

[The command of our blessed Lord is, that we should be ready to lay down our lives for his sake. And he has plainly told us, that “he who will save his life, shall lose it; and he only who will lose his life for his sake, shall save it unto life eternal.” On no other terms can we be acknowledged as his disciples. Nor should we wish for any other terms than these. We should be ready to “rejoice in tribulationf;” and to “glory in the cross” for our Lord’s sake: yea, we should even “take pleasure in infirmities and distresses for his sake,” in order that he may be glorified in us, and that “his strength may be perfected in our weakness.” To all of you then I say, Prepare to approve yourselves “good soldiers of Jesus Christ.” Whoever you are, you are to “fight the good fight of faithi,” and to stem the torrent against all the enemies of your salvation: and to you God says, as he did to the Prophet Ezekiel, “Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads; as an adamant, harder than flint, have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house.” “Be faithful unto death, and then will God give unto you the crown of lifel.”]

MMCCCCII

THE CHRISTIAN READY TO GIVE AN ACCOUNT OF HIS HOPE

  1 Pet. 3:15.

Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear.

THE Christian’s life must of necessity appear strange to those who know not the principles by which he is actuated. They see a friend or relative pause amidst the crowd of his associates, and retrace, in opposition to them, all the steps he has trodden throughout his whole life. Perhaps he was highly respected; and he now subjects himself to ridicule and contempt, from those who once held him in estimation. Perhaps he had fair prospects of advancement in the world, which now, by what are called his fanatical and over-righteous proceedings, he abandons. He once seemed happy in the enjoyment of all that the world could give him; and now he is turning his back upon it all, and following after phantoms of his own imagination. What can all this mean? Whence does it proceed? Is it the effect of a disturbed imagination? Is it from a desire after notoriety and distinction? or is it the fruit of deliberate hypocrisy? What has he seen, what has he found, that can account for such a change in his conduct?

Such questions will arise in the minds of many. Many indeed will not trouble themselves with making such inquiries. A shorter method with them is to revile and persecute, if by any means they may deter this supposed enthusiast from persisting in his folly: but others, who are more candid, will be glad of information, in order that they may be able to form some judgment about the proceedings which appear at first sight so unaccountable.

Now with respect to the former of these, the open persecutors, the Christian has nothing to do, but to commit his cause to God, and to go forward in humble dependence upon him: but with respect to the latter, he should gladly rise to the occasion, and “be ready always to give an answer to every man that asketh him a reason of the hope that is in him with meekness and fear.”

You will perceive that the principle by which the Christian is carried forward, is hope—“a hope that is within him.” What the Christian’s hope is, will form the first point for our inquiry. His duty in relation to it shall then, in the next place, be set before you.

  I.      What is the hope by which the Christian is carried forward?

Whatever may be thought of it,

It is a glorious hope—

[It has respect to all that the soul of man can need, and to all that God himself can bestow. Contemplate man as a sinner, redeemed from sin and death through the blood of God’s only dear Son, who at the same time has purchased for him all the glory and felicity of heaven: hope fixes upon all these things as promised to the penitent and believing soul. Pardon and acceptance with a reconciled God; fellowship with the Lord Jesus Christ, and a constant communication of grace and peace out of his fulness; the preserving and sanctifying influences of the Holy Spirit; victory over death and hell; and an everlasting possession of heaven as a rightful inheritance;—all is apprehended by the believing Christian as his true and proper portion: by hope, he surveys it all, anticipates it all, enjoys it all. How wonderful! how surpassing all conception! Yet “to a lively hope of all these things is every child of God begotten.”]

It is a well-founded hope—

[It may well be asked, What warrant has the Christian to indulge such a hope as this? Is it a mere conceit of his own, an expectation unauthorized and presumptuous? No: it is a hope founded upon the promise and oath of the immutable Jehovah. God has revealed a way of salvation, through the blood and righteousness of his only-begotten Son; and has promised to accept to mercy all who shall come to him in the name of Christ. To all such, without exception, he has engaged to give all the blessings both of grace and glory. And in resting on his engagements, the believer cannot be deceived: for “God cannot lie,”—“cannot deny himself.”

The Christian has a further ground of hope, in his own actual experience of these things: for in coming to God through Christ, he has found peace to his soul: he has received grace, whereby he is enabled to serve God acceptably with reverence and godly fear: and “through the hope that is in him he does actually purify himself, even as Christ is pure.”

Here then he stands as upon a rock, that defies the assaults whether of men or devils.]

It is a hope that raises him up above all the things of time and sense—

[In the prospect of all the blessings that are promised to him, how empty and insignificant do all earthly things appear! They are regarded by him as the dust upon the balance, yea, as lighter than vanity itself. However important the concerns of this world may seem, they are but for a moment: whereas the objects of the Christian’s hope are everlasting. Nor are the sufferings of this present world, how formidable soever in themselves, regarded by him as worthy of any consideration, in comparison of the glory which he sees revealed before his eyes, and which he expects shortly to inherit. Here is the great secret of all his movements. Even in this life a man will endure much labour and self-denial, in order to obtain some great advantage: what then will not a man both do and suffer, who has all the glory of heaven in view, and an assured prospect of attaining it, if only he “hold on his way,” and “be not moved away from the hope of the Gospel?”]

Such being the Christian’s hope, let us inquire,

  II.      What is his duty in relation to it?

The principle which operates so forcibly on the Christian’s mind cannot be fully appreciated by one who is a stranger to it in his own soul: yet may it, by a judicious statement, be brought so far within the view of an unenlightened mind, as to carry conviction with it to the heart and conscience: and every one who professes it should be ready to afford to an inquirer all possible satisfaction respecting it: he should “be ready to give to every one a reason of the hope that is in him:”

  1.      With frankness and fidelity—

[It is here supposed that an inquiry is made respecting it: for otherwise it is by no means expedient that a Christian be bringing forward his own personal experience, and making that the subject of conversation. To do this is hateful. St. Paul, when forced by the accusations of his enemies to vindicate himself, and to declare the experience of his soul, again and again, with indignation, as it were, against himself, says, “I speak as a fool.” And, where it is done without necessity, it is as strong a proof of a vain and weak mind as can well be conceived. But where a man asks us a reason of the hope that is in us, we should readily and cheerfully give him an answer. We should not be ashamed of our principles. We should never doubt whether they will bear us out, provided they be perspicuously and justly stated. We should candidly state, That we are sinners, deserving of God’s wrath and indignation: that God has sent his only-begotten Son to die for us: that through his precious blood we hope and believe that we have obtained the forgiveness of all our sins. We should then state our conviction, that sinners redeemed with so inestimable a price are bound to consecrate themselves to him, and, above all things, to seek the glory of his great name. We should further avow our full persuasion, that in the day of judgment we shall all be dealt with according to our works; that those who have suffered any thing to stand in competition with their duty to Christ, will assuredly be cast out as wicked and unprofitable servants; but that they who have loved, and served, and honoured him with their whole hearts, shall be applauded by him as good and faithful servants, and enter for ever into the joy of their Lord. We may then appeal to the most prejudiced mind, and ask, Whether, with such views and principles, it be not our bounden duty to act as we do?

This kind of statement should be made “readily,” to all without exception who desire to hear it, and are ready to attend to it. Whether they be more or less candid in their inquiries, we should account it a valuable opportunity to set before them the leading truths of Christianity; and we should avail ourselves of it, with a view at least to silence their objections, and, if it may please God, to convert and save their souls.]

  2.      With meekness and fear—

[There is, not unfrequently, found amongst the professors of religion a very unhallowed boldness and forwardness in declaring their sentiments. This is extremely indecorous, and odious in the eyes both of God and man. Though, as far as respects the truth itself, we should have no hesitation in declaring it, yet we should be much on our guard against any thing harsh or acrimonious in our manner of declaring it. Suavity and kindness become us on all occasions, and especially when speaking on the things of God. We must speak the truth indeed, whether it be palatable or not: but we must “speak the truth in love,” and “instruct in meekness them that oppose themselves, if God peradventure may give them repentance to the acknowledging of the truth that so they may recover themselves out of the snare of the devil, by whom they have been taken captive at his will.” A Christian on such occasions must bear in mind how much the honour of God is involved in his conduct; and how much, humanly speaking, the salvation of others may depend on him. By an indiscreet mode of vindicating the truth, he may shut the ears, and harden the hearts of many; and so embitter their minds, as to make them determined haters and despisers of vital godliness: but by a meek, modest, affectionate, and prudent statement, he may remove their prejudices, and lead them to a candid examination of their own state before God. Hence then he should speak “with fear,” even as the Apostle Paul himself did at Corinth, where, as he himself tells us, “he was among them in weakness and fear and much trembling.” By thus combining meekness with fidelity, and fear with zeal, he may hope that he shall be the means of silencing opposers, and of winning many who would never have attended to the written or preached wordf.]

  I would yet further enforce the exhortation in our text, with such ADVICE as naturally arises out of it—

Let it be the daily labour of your lives to be such as our text requires:

  1.      Be intelligent Christians—

[You ought to be able to “give to every inquirer a reason of the hope that is in you.” It is a disgrace to a Christian not to possess such a measure of divine knowledge, as shall qualify him for this. It is not necessary that every Christian should be a disputant, and be able to enter into theological controversies: but every man should be able to answer this question, “Why are you a Christian?” Alas! the generality of Christians, so called, can assign no better reason for being Christians, than a Turk can for being a Mahometan. But to all such I must say, You have yet to learn what a scriptural hope is; and have only “the hope of an hypocrite, which will be swept away like a spider’s web.” I beseech you all then to study the Scriptures with all diligence; and to pray unto God, that you may by them be made wise unto everlasting salvation.]

  2.      Be steadfast Christians—

[You must expect that your faith and patience will be tried: but you must not give way to fear, or be diverted from your duty by any consideration whatever. There should be in you such a hope, as, like an anchor of the soul, shall keep you steadfast amidst all the storms and tempests with which you may be assailed. By means of this divine principle you should be realizing all the glories of the eternal world; in the view of which, all earthly glories will sink into insignificance, and all earthly trials appear “light and momentaryh.” Survey then the inheritance to which you are begotten: take Pisgah views of the promised land: and then you shall be enabled to say respecting every thing that may occur, “None of these things move me; neither count I my life dear unto myself, so that I may but finish my course with joy.”]

  3.      Be humble Christians—

[Humility is the root and summit of Christian perfection. If men see you offended and irritated by the unkind usage which you experience, they will say, “Wherein are their principles superior to ours; or their conduct better than ours? They pretend to possess a hope that lifts up their souls in an extraordinary degree: but wherein does it shew itself? and what do they more than others? It is no uncommon thing for persons professing godliness to feel towards their revilers and persecutors the very same contempt and hatred which their persecutors manifest towards them. But this is a proof, that, whatever they may profess of love to Christ, they have never attained “the mind that was in Christ.” If you would be Christians indeed, you must resemble Him “who was led like a lamb to the slaughter, and was dumb before his persecutors, even as a sheep before its shearers is dumb,” and who in the very agonies of crucifixion prayed for his murderers. So must you: you must “shew all meekness towards all men,” and be more fearful of dishonouring God, or of casting a stumbling-block before your enemies, by any thing hasty or ill-advised, than of suffering all that the most bitter persecutors can inflict upon you. Thus “letting patience have its perfect work, you will be perfect and entire, wanting nothing.”]

MMCCCCIII

THE NATURE AND ENDS OF CHRIST’S DEATH

             1 Pet. 3:18.

Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God.

“SUFFERINGS, of whatever kind, are not in themselves joyous, but grievous:” nevertheless they may on some occasions become a source of joy and triumph. If, for instance, they be inflicted for righteousness’ sake, and we have the testimony of our conscience that we suffer for well-doing, we may then unfeignedly rejoice in them, as on other accounts, so especially because they render us conformable to our Lord and Saviour. This thought was suggested by St. Peter as a rich source of consolation to the persecuted Christians of his day: nor can we have any stronger incentive to patience and diligence in every part of our duty, than the consideration of what Christ has done and suffered for our sake.

The words before us lead us to contemplate,

  I.      The nature of Christ’s sufferings—

We speak not of their quality, as corporeal, or spiritual, but of their nature as described in the text. They were,

  1.      Penal—

[Some affirm that the sufferings of Christ were only to confirm his doctrine, and to set us an example: but these ends might have been equally answered by the sufferings of his Apostles. But they were the punishment of sin: and the wrath of God due to sin, was the bitterest ingredient in them. We had merited the curse and condemnation of the law: and he, to deliver us from it, “became a curse for us.” “He suffered for sins;” and though his punishment was not precisely the same either in quality or duration, as ours would have been, yet was it equivalent to our demerit, and satisfactory to the justice of an offended God.]

  2.      Vicarious—

[It was not for any sin of his own that Jesus was cut off: he was “a Lamb without spot or blemishd,” as even his enemies, after the strictest scrutiny, were forced to confess. He died, “the just for, and in the room of, the unjust:” the iniquities of all the human race were laid upon himg: he was wounded for our transgressions, and bruised for our iniquities, and the chastisement he endured was to effect our peace. He, who was innocent, became a sin-offering for us, that we, who are guilty, might be made righteous in him.]

  3.      Propitiatory—

[The death of Christ, like all the sacrifices under the Jewish law, was an atonement for sin. It is continually compared with the Jewish sacrifices in this view. We say not, that the Father hated us, and needed to have his wrath appeased by the interposition of his Son (for the very gift of Christ was the fruit of the Father’s love); but we say, in concurrence with all the inspired writers, that when it was necessary for the honour of the Divine government that sin should be punished, either in the offender himself or in his surety, Christ became our surety, and by his own death made a true and proper atonement for our sins, and thus effected our reconciliation with God. On any other supposition than this, the whole Mosaic ritual was absurd, and the writings of the New Testament are altogether calculated to deceive us.]

From considering the nature of our Lord’s sufferings, let us proceed to notice,

  II.      The end of them—

His one great design was to bring us to God:

  1.      To a state of acceptance with him—

[We were “enemies to God in our minds by wicked works;” nor could we by any means reconcile ourselves to God: we could not by obedience; because the law required perfect obedience: which, having once transgressed the law, we could never afterwards pay: nor could we by suffering, because the penalty denounced against sin was eternal, and consequently, if once endured by us, could never be remitted. But, when it was impossible for us to restore ourselves to God’s favour, we were reconciled to him by Christ’s obedience unto death; and to effect this reconciliation was the very end for which he laid down his lifeo.]

  2.      To the enjoyment of his presence in this world—

[The holy of holies was inaccessible to all except the high-priest; nor could even he enter into it except on the great day of annual expiation. But at the very instant of our Lord’s death, while the Jews were worshipping in the temple, the vail was rent in twain from the top to the bottom, and the most holy place was opened to the view of all. This was intended to declare, that from henceforth all might have the freest and most intimate access to Godr. All are now made priests unto God; and, in this new and living way, may come to his mercy-seat to behold his glory, and to enjoy his lovet.]

  3.      To the possession of his glory in the world to come—

[It was not only to save us from condemnation, but to exalt us to everlasting happiness, that Jesus died. The salvation which he procured for us, is a “salvation with eternal glory.” The robes in which the celestial spirits are arrayed, were washed in his bloodx; and all the ransomed hosts unite in ascribing to him the felicity they enjoy. Nothing short of this could answer the purposes of his lovez; and the accomplishment of this was the ultimate end of all he suffered.]

  Before we conclude this subject, let us CONTEMPLATE—

  1.      How great is the love of Christ to our fallen race!

  2.      How cheerfully should we endure sufferings for his sake!

  3.      How inexcusable will they be who continue still at a distance from their God!

MMCCCCIV

NOAH’S ARK A TYPE OF CHRIST

             1 Pet. 3:21.

The like figure whereunto even baptism doth also now save us.

GOD has marked the necessity of holiness no Jess by the dispensations of his providence than by the declarations of his grace. His destroying of the whole world for their iniquity, evinced as strongly as any thing could, that sin should never go unpunished, and that the righteous only should be saved. In this view St. Peter introduces the mention of that well-attested fact, and declares, that the salvation experienced by Noah in the ark, was typical of that which we experience by Christ, and into which we are brought by our baptism. The text is by no means free from difficulties: to render it as intelligible as we can, we shall consider,

  I.      The typical salvation here referred to—

God had determined to overwhelm the world with a deluge—

[Though there had been so few generations upon earth, that Noah’s own father (Lamech) had been contemporary with Adam for sixty years, and lived till within five years of the flood, so that Noah, and the people of that generation, had, for no less than six hundred years together, received instruction only at second hand from Adam himself, yet had “all flesh corrupted their way,” insomuch that “God repented that he had made man,” and resolved to destroy him from off the face of the earth.]

But for the preservation of the righteous he instructed Noah to make an ark—

[This vessel was not constructed according to man’s device, but by the special direction of God himself. To the eyes of man it doubtless seemed an absurd attempt: but “the foolishness of God is wiser than man;” and the event justified the hopes and expectations of Noah.]

In the mean time he called the people to repentance by the ministry of Noah—

[God exercised forbearance towards them one hundred and twenty years. But they “received his grace in vain.” And the means used for their salvation only ripened them for destruction.]

When the appointed time was come, he ordered Noah and his family to go into the ark—

[The symptoms of the flood did not yet appear; but these favourites of heaven were to condemn the world, not in word only, but in deed. By manifesting their faith, their fear, and their obedience, they were practically to condemn the world’s unbelief, security, and disobedience. And, upon their entrance into the ark, “God shut them in” with his own hand, that the door might be secure against the violence of the wind and waves.]

Then the waters, that destroyed all the world besides, bore up them in perfect safety—

[Every other refuge now proved vain. The unbelievers found to their cost the truth of God’s threatenings. Their numbers did not screen them from his judgments. Nor was the fewness of the elect any bar to their acceptance and salvation. They rose, while others sank in the mighty waters. Nor, if any cleaved to the ark, did that avail them. The very builders of the ark perished. They, and they only, who were in the ark, were made the monuments of saving mercy.]

This history being altogether typical, we shall consider,

  II.      The correspondent salvation which we enjoy—

Baptism is spoken of in the text as the antitype, of which Noah’s flood was the type. But we apprehend the Apostle’s meaning to be, that Noah’s salvation in the ark was typical of our salvation under the Christian dispensationc. This subject will be best understood, not by drawing the parallel between the flood and baptism, or between the ark and Christ, but by exhibiting the fact of our salvation as corresponding with that of Noah.

God has determined to punish the world with an everlasting destruction—

[His word bears frequent and most undeniable testimony to this solemn truth — — —]

But he has prepared a Saviour for those who repent and turn unto him—

[Human sagacity never could have devised a way of saving sinners consistently with the honour of God’s perfections. But God has sent and qualified his only-begotten Son, that, through him, all who believe might be justified from all things. And though salvation through the death of Christ be “to the Jews a stumbling-block, and to the Greeks foolishness,” yet to them that are called to partake of it, it has invariably proved the power of God and the wisdom of God.]

Ever since the method of salvation has been announced to the world, God has been inviting sinners to embrace it—

[The first plank of this ark was laid, if we may so speak, when God promised to Adam a “Seed, who should bruise the serpent’s head.” From that day, it has been erecting visibly in the world, in order that, while men were warned of their danger, they might see their remedy: and now, for nearly six thousand years, has God exercised forbearance towards an impenitent and unbelieving world.]

By “baptism” we embark, as it were, on board this divinely-constructed vessel—

[When we are baptized into the faith of Christ, we profess our persuasion that “there is salvation in no other,” and our desire “to be found in him,” not having our own righteousness, but that which is of God by faith in him. Thus we come to be in him, as a branch in the vine, as a man-slayer in a city of refuge, as Noah in the ark. Not that this benefit is annexed to the mere outward form of baptism, but to that baptism which is accompanied with “the answer of a good conscience towards God.”]

Being then in Christ, we are saved “by his resurrection”—

[It should seem, that Noah’s enclosure in the ark for so long a period was a kind of sepulture; and his elevation on the waters, till he afterwards came forth from the ark, was a kind of resurrection, when he took possession of a new world. Thus, according to St. Paul, “we are buried with Christ by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life: for if we have been planted in the likeness of his death, we shall be also in the likeness of his resurrection.” This appears to be intended by St. Peter in the text, and to be, on the whole, the most natural, as well as most beautiful, construction of it: as Noah entered into the ark, and was saved by its elevation above the water-floods, so we, by baptism, enter into Christ, and are, by his resurrection, saved from sin and Satan, death and hell; yea, like Noah too, we are brought safely to the possession of a new and heavenly world.]

  INFER—

  1.      How deeply should we reverence the ordinances of God!

[What is said of baptism is true, in a measure, of every other ordinance: yet how shamefully is both that, and every other ordinance, profaned amongst us! Let us remember, that all the institutions of God are intended to help forward our salvation: but, if trifled with, they will fearfully aggravate our condemnation.]

  2.      How careful should we be to obtain “the answer of a good conscience!”

[In the Apostles’ days, as well as in ours, they, who applied for baptism, were interrogated with respect to their faith and practice; nor could the mere ablution of the body profit them, if they had not a correspondent purity of soul. Thus it is with us: we shall in vain receive the rite of baptism, or partake of the Lord’s supper, if we cannot declare, as in the presence of God, that it is our desire and endeavour to be holy as God is holy. Let us then not lay an undue stress upon outward observances of any kind; but rather seek a conformity to the Divine image; for it will surely be found true at the last, that “the pure in heart shall see God,” but that “without holiness no man shall see the Lord.”]

MMCCCCV

A WORLDLY LIFE TO BE RELINQUISHED

             1 Pet. 4:3.

The time past of our life may suffice us to have wrought the will of the Gentiles.

THE end of all God’s dispensations towards his people is to promote their advancement in righteousness and true holiness. The Lord Jesus Christ himself “was made perfect through sufferings;” and the afflictions which his people suffer, from whatsoever quarter they arise, are intended “for their profit, to make them partakers of God’s holiness.” The Lord’s people are “ordained to suffer,” in conformity to their Divine Master: and their great concern should be, not so much to get rid of their trials, as to make a due improvement of them, by “ceasing from sin,” and living more entirely to God, and for God. To this purpose the Apostle speaks in the verses before my text; and then adds, that the time past might well suffice to have lived after the manner of the Gentile world, whose ways it became them henceforth determinately to renounce,

From the words before us I shall take occasion to shew,

  I.      In what respects we also have wrought the will of the Gentiles—

The unconverted man, whether Jew or Gentile, is cast into the same mould, and, in the main, walks in the same paths. The nominal Christian also has the same views, the same desires, the same pursuits. In some external matters he may differ from the heathen: but in the most essential parts of his conduct he accords with them. He resembles them,

  1.      In an utter disregard of God—

[The heathen, of course, cannot regard God, because they know him not, nor are at all acquainted with his will. The nominal Christian has in some little degree the knowledge of his will; but he regards it no more than if he were utterly unacquainted with it. “He professes to know God; but in works he denies him.”

On this subject let me appeal to yourselves. It is, I confess, a heavy charge, to say that you have hitherto “lived like heathens.” But I would put it to your own consciences, and ask, What regard have you shewn for God’s authority? and, What desire have you manifested to obtain his favour? You have had in your very hands the means of knowing his will: you profess to believe that the Scriptures have been given you by him, on purpose to instruct you in the knowledge of him. Have you been thankful for this revelation of his will? Have you studied it with care, for the express purpose of learning how you might please and serve him acceptably? Have you turned away from every thing which his word forbids? Have you followed after every thing which his word enjoins? Have you embraced the whole of it as an infallible record, believing all that it reveals, and expecting with hope and fear the accomplishment of all his promises and all his threats? Have you, in short, “trembled at his word,” as it became you to do? I must further ask, Have you humbled yourselves before him for all your past transgressions? Have you fled for refuge to the hope set before you? Have you washed your souls daily in the blood of the Lamb, even in that fountain which was opened for sin and for uncleanness? Have you cried mightily to God for the gift of his Holy Spirit to sanctify you, and to transform you into the Divine image? Have you surrendered up your souls to God as living sacrifices, and accounted an entire dedication of yourselves to him your reasonable service? If you have not done this, wherein have you differed from the heathen; except indeed, that you have sinned against greater light and knowledge than they, and therefore involved yourselves in deeper guilt and heavier condemnation?]

  2.      In a determined prosecution of your own will—

[The character given of the Gentiles is, that “they lived to the lusts of men, and not to the will of God.” And what have you done? By what standard have you regulated your conduct? and whose will have you consulted? A decent heathen regulates himself according to the standard which the society in which he lives has established. Whatever they approve, he follows: and whatever would degrade him in their estimation, he avoids. And has it not been thus with you also? In whatever line of life you move, have you not conformed to the habits of your associates, accounting every thing innocent which they deemed innocent; and satisfied with yourselves, if you only satisfied them? Amongst the particular habits of the Gentiles, the Apostle enumerates “lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:” and do not these characterize the Christian world also? If we are free from open idolatry, we are guilty of it in our hearts as much as the heathen themselves: for whilst some “make a god of their belly,” and others are addicted to “covetousness, which is idolatry,” we all, in one way or other, “love and serve the creature more than the Creator, who is over all, blessed for ever.” As to all the other evils, it will be well if we have not been guilty even in the outward act: for “lasciviousness and excess of wine” are not such uncommon evils amongst us; but, granting that we have been free as it respects the act, have we abhorred the very thought of such evils, as we ought? Have we not, on the contrary, found pleasure in “revellings and banquetings,” and “SUCH LIKE,” without ever thinking that “they who do such things cannot inherit the kingdom of God?” Is it not a notorious fact, that this season of the year, which ought to be in a more especial manner consecrated to holy duties, is devoted to “revelling and banqueting;” precisely as if the Lord Jesus Christ had come unto the world, not to deliver us from sin, but to give us a licence to sin? But, whether we have indulged in these things or not, still the same charge must be reiterated against us; namely, that we have lived to ourselves, and not to God; and have made our own inclinations the rule of our conduct, instead of adhering to his commands. This is “the course of this world;” this is the line of conduct which characterizes without exception “the children of disobedience,” and the vassals of the wicked one.

Say now, brethren, whether ye have not “wrought the will of the Gentiles;” or, in other words, whether ye have not lived like “atheists” and heathens?]

Let me then proceed to shew you,

  II.      That the time past may well suffice for such a course as that—

Let me put it to yourselves:

  1.      What benefit have you derived from this course hitherto?

[Have you found that the gratifications you have enjoyed have afforded you any solid satisfaction? You “have sown vanity; and what but vanity has been your recompence?” St. Paul puts the question to us; “What fruit had ye then in those things whereof ye are now ashamedg?” Has not the creature proved, what God forewarned you it would prove, “a broken cistern, that could hold no water?” You are come, I will suppose, to a season of great trouble, or perhaps of sickness and approaching dissolution. Now what consolation have you from all that ever you enjoyed? Can the remembrance of it comfort you? Can it assuage your pains, or administer support under them? Can it pacify a guilty conscience, or take away the sting of death? Can it gild your last scenes, and brighten your prospects in the eternal world? Alas! alas! have you not “spent your money for that which is not bread, and your labour for that which satisfieth not?” I will even suppose that you have possessed all that Solomon himself possessed, and revelled like him in every species of indulgence: what do you now find it all to be, but “vanity and vexation of spirit?” Is it not “high time, then, that you awake” from your delusions? After having so long “fed upon ashes, and been turned aside by a deceived heart,” is it not high time that you at last see, that “you have had nothing but a lie in your right handk?”]

  2.      What benefit do you expect to derive from it hereafter?

[If you follow your sinful course ever so long, do you expect that it will be productive of any more happiness than it has already been? Will the creature change? or the condition of man change? Or will God so change the whole course of nature, that you shall find in earthly things what is to be found in him alone? But, if such changes are not to be expected, what will be the issue of such a course at the tribunal of your God? Had you been Gentiles, it might be expected, if I may so speak, that you had lived like Gentiles; or at all events, you would then “be judged by such a law as you yourselves had lived under.” But you were Christians; and had the law of God in your hands; yea, and the Gospel of Christ too: and therefore you shall be judged by the law, and by the Gospel, which you have so neglected and despised. I would that Christians would place themselves as at the bar of judgment; and bethink themselves, what will be their view of their present courses then? Will a life of carnal ease and indulgence, together with a neglect of God and of our eternal interests, be found so venial then? To have professed ourselves Christians, and have lived like heathens, will this appear so light a matter, as it is judged now to be? No verily: things will then be seen in their true colours; and the care of the soul will then appear to be, what it really is, “the one thing needful.”]

  APPLICATION—

[If now you are not convinced that the time past is sufficient for such a course, I beg leave to ask, what time you will think sufficient? I presume you will not say, that the whole life is to be spent in such a way: I conceive that no one is so blind, but that he will acknowledge that God ought to be served at some time or other; and that, at some time or other, the concerns of the soul ought to occupy the mind. Even those who die by the hands of the public executioner confess, that some preparation is desirable for them, before they enter into the presence of their God. What time then will you agree to be sufficient to work the will of the Gentiles; and when will you account it reasonable to begin to fulfil the will of God? Will you say, twenty years hence; or, forty years hence? Such a period as that may surely be acknowledged latitude enough, even for the youngest amongst us. But, if you will go to those who have served the world and their own lusts for twenty or forty years, you will not find them at all more ready to turn to God, than they were the first moment that they entered on that course. On the contrary, the longer they have lived in sin, the more rooted are their lusts, and the more inveterate their habits: their consciences, too, are the more seared and hardened; and the more averse are they to be instructed in the way of righteousness. Besides, are we sure that so many years shall be added to our lives; or that, if they be, we shall be at all more disposed to serve God then, than we are at present? Are we sure that the Spirit of God, to whom we “do despite,” will not at last depart from us, and give us up to final impenitence?

Beloved brethren, be persuaded,—whatever be your age, be persuaded, I say,—that the time past is abundantly sufficient for the course which you have followed. And now, without any further delay, begin to “work the works of God.” Do you ask, “What is the work of God?” I answer, as our blessed Lord did, “This is the work of God, that ye believe on Him whom he hath sent.” This is indeed the one great concern to which we should all attend. We are sinners, obnoxious to God’s wrath and eternal condemnation. But Jesus Christ is a Saviour: he is sent into the world on purpose to seek and to save that which was lost. Do ye then go to him; believe in him; implore mercy through him; cast yourselves upon him; and “cleave to him with full purpose of heart.” Let the time which you have spent in the neglect of him be redeemed; and your efforts be the more urgent, in proportion to the time which you have lost. As for the baptized heathens with whom you have associated, “come out from among them,” and “no longer conform yourselves to their evil wayso.” They will, as the Apostle tells you, “think it strange that you continue not to run with them to the same excess of riot as you formerly did; and will speak evil of you on account of it:” but be it so: if this be an occasion of grief to you, it should not be on your own account, but on theirs; for “they shall surely give an account to Him that is ready to judge both the quick and dead;” and “their hard ungodly speeches, which they have spoken against you” for his sake, will be visited upon them to their everlasting confusionr. Mind you yourselves: seek the salvation of your own souls, whether others will attend to their souls or not. Do not ye perish in Sodom, because your relatives mock at your fear of God’s judgments: neither linger in the plain, lest the storms of God’s vengeance overtake you: but be in earnest: and “whatsoever your hand findeth to do, do it with all your mightt.”]

MMCCCCVI

NEARNESS TO DEATH A MOTIVE TO WATCHFULNESS

             1 Pet. 4:7.

The end of all things is at hand: be ye therefore sober, and watch unto prayer.

THE office of the Gospel is, not to fill the mind with notions, but to renew the heart, and sanctify the life. It is true indeed, that the smallest conformity to its precepts will cause us to be loaded with obloquy and derision by an ungodly world: but it furnishes us with very sufficient motives to disregard the censures of men, and to devote ourselves unreservedly to Godb. The nearness of death and judgment is of itself an irresistible argument for maintaining an indifference to earthly things, and for exerting ourselves to the uttermost to secure a happy eternity. Such is the scope of the Apostle’s words; in commenting on which we shall notice,

  I.      The declaration—

[It is possible that St. Peter, in speaking of “the end of all things,” might have some reference to the destruction of Jerusalem, which was fast approaching, and to the consequent annihilation of the Jewish polity. But it is more probable that he referred to the end of the world, which was generally represented as so near, that St. Paul was obliged to rectify the mistake which had arisen in the minds of the Thessalonians with respect to it. We may however justly consider it as relating to the hour of death, which is to every man “the end of all things” here below. Death terminates our joys and honours, how elevated soever they may be — — — It puts a period also to our hopes and prospects, be they ever so bright and well-founded — — — It incapacitates us also for carrying into effect all our purposes and endeavours. We may have seen the vanity of earthly things, and have formed a resolution to withdraw our affections from them, and to prosecute with care the things belonging to our everlasting peace: we may have actually begun to execute our purposes: we may have begun to pay more attention to divine ordinances, than we have done in past times, and to read some religious books, and to cultivate an acquaintance with some pious characters, in hopes of getting instruction from them, and of furthering thereby our eternal interests: but death will cut short all these good beginnings, and leave us cause to bewail to all eternity that we had deferred the concerns of our souls so long. The very instant death comes, there is no more room for repentance; no more shall the tidings of salvation through a crucified Redeemer sound in our ears; no more will the Holy Spirit strive with us to bring us to God; the time for repentance is past; the offers of salvation are closed; the day of grace is come to an end; and nothing remains for the soul but to weep and bewail its folly in hell for ever and ever — — —

This period is nigh “at hand” to every one of us. If our life were prolonged to the age of Methuselah, the space would be only as the twinkling of an eye in comparison of eternity: but it is contracted to a very narrow span; nor can we be sure that it shall continue even to the expiration of the present day: so justly may it be said in reference to all of us, “The end of all things is at hand.”]

The consideration of this solemn truth may well prepare us for,

  II.      The exhortation grounded upon it—

  1.      Be sober—

[Sobriety does not merely import temperance with relation to meat and drink, but moderation with regard to our desire of earthly things, or our enjoyment of them. Our minds are apt to be very strongly fixed on the things of time and sense; we are fascinated with the prospect of some pleasure, some honour, some emolument, for the attainment of which we labour day and night, and in the possession of which we are ready to say, “Soul, take thine ease.” But should we do thus, if we considered how transient our enjoyment of them will be? Should we not rather sit loose to the things of this world, seeking them as though we sought them not, and using them as though we used them not? Let us then cultivate this spiritf. We need not on this account relax our diligence in our earthly vocations; for diligence is our bounden duty, and will consist very well with the devoutest frame, and most ardent exertions in the Lord’s serviceh: but “the affections must be set on things above, and not on things below.”]

  2.      Watch unto prayer—

[Prayer is indispensably necessary for the salvation of the soul. Without prayer, we can obtain nothing from God, no pardon of sin, no strength for obedience, no preparation for eternity. If we live without prayer, we shall die without hope. But it is no easy matter to persevere in prayer. We can complain to a fellow-creature with ease and fluency: but the moment we attempt to express our wants in prayer to God, our minds wander to the very ends of the earth, and our mouths are shut before him. Any trifling occurrence is sufficient to divert us from prayer: and we postpone this duty from time to time, under the idea of having some more favourable opportunity for the performance of it. But would it be thus with us, if we were duly impressed with the shortness and uncertainty of time? Even the most abandoned malefactors will weep and pray when their execution is drawing nigh: and should not we, if we felt that “the end of all things is at hand?” Let us then watch against every thing that may either divert us from prayer, or distract us in it: yea, let us watch that our prayers be such as our necessities require, and such as God will accept. Let them be offered up with constancy, with fervour, and with faith. And the nearer we approach to our latter end, the more “abundant let us be in supplication and thanksgivings.”]

  APPLICATION—

[To the elder part of this assembly one would think it should be needless to add any thing on this subject: for they who have already lived out half their days, must feel (one would imagine) that their “time is short.” But, alas! even the aged need to be reminded of this obvious truth, and to be stirred up to improve their few remaining hours. Yes, even they often become more worldly with their advancing years, and manifest as great a backwardness to spiritual duties as they did in the earlier part of their existence. If one of this character be present, may God impress upon his mind a sense of his guilt and folly, and awaken him from his slumbers, ere it be too late! — — —

To the younger part, who dream of months and years to come, it is more obviously necessary to repeat the warning in the text. You are apt to think and say, “It is time enough yet for me to seek after God.” But “have you made a covenant with death?” have you been assured that neither disease nor accident shall cut you off in the bloom of life? Look around you, and see how many of your own age are gone within your remembrance. And what if death had seized on you, instead of them; where had you been at this moment? I entreat you, if you have any regard for your own souls, consider this. Put the question to your conscience, and answer it faithfully in the sight of God: and then look at the direction given you by God himself: “Be sober,” and moderate in your attachment to the things of time; and “watch unto prayer,” that you “may obtain the salvation that is in Christ Jesus, with eternal glory.”

MMCCCCVII

THE DUTY AND OFFICE OF CHRISTIAN LOVE

  1 Pet. 4:8.

Above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.

THE divine authority of our religion is fully established. Its external evidences demonstrate God to be its author; nor are its internal evidences less convincing. The tendency of Christianity is to assimilate us to God. All other religions have countenanced a vindictive spirit; but the religion of Jesus inculcates universal love. The New Testament lays the greatest stress upon this duty.

The injunction in the text proposes to our view,

  I.      The duty inculcated—

The term “charity” is to be understood of Christian love—

[Many confine the sense of this term to almsgiving; but almsgiving is a very small part of what is implied in it. Charity includes the whole of our duty towards our neighbours.]

This charity or love is our indispensable duty—

[Though an old commandment, it is enjoined as a new one. Obedience to it is a sure test of our conversionc: it is a good evidence of conversion to ourselves; it is a satisfactory proof to others alsoe. A want of love manifests us to be in an unregenerate state.]

It ought to be cordial and “fervent”—

[Worldly courtesy is but a faint image of Christian love. Love, if pure, and subordinate to God, cannot be too fervent. Our love of ourselves is the rule of love to others: our Lord’s love to us is the pattern also of this duty.]

We should “above all things” cultivate this disposition—

[Love is the greatest of all Christian graces. If we attain to it, we fulfil the law of Christi. But if we be destitute of it, nothing else will profit us.]

The children of God should maintain it “among themselves”—

[Benevolence is due even to our enemies. But there is an especial obligation in the saints to love each other; their union with Christ, and with each other, demands it.]

To promote a more uniform attention to this duty, we will consider,

  II.      The argument with which it is enforced—

The Apostle’s words may be considered as relating to,

  1.      The sins of others—

[“To cover the sins” of others (extenuating what we cannot approve; concealing what we cannot but condemn; and throwing a veil over, not errors only, but “sins,” yea, even “a multitude” of sins,) is the proper office of love. From this office we should not depart, unless (as in the exercise of the ministerial or magisterial office) the honour of God, and the good of society, require it. A just regard to the great duty of love is of incalculable importance: first, to ourselves; for how can we expect to have forbearance exercised towards us, if we refuse it to others? Next, to the church; for how can the church be edified, if its members do not walk together in love? And lastly, to the enemies of the church, who will not fail to harden themselves in their iniquities, if evil reports in the church, and consequent dissensions and animosities, afford them any occasion. But mutual forbearance will never be exercised as it ought, without a deeply-rooted principle of love. Therefore we should cultivate this principle in order to maintain a becoming conductp.]

  2.      Our own sins—

[We must not, for one moment, think that our love, however fervent, can merit the pardon of our sins. Yet our pardon may be, and certainly is, suspended on the exercise of this divine principle. To this the whole Scriptures bear witness; and the words in the original most naturally bear this sense. This sense of them also exactly accords with our Lord’s description of the day of judgments. Moreover, in this view the Apostle’s argument is far stronger than on the other construction of his words. Let it then operate as a strong incentive to mutual love; for “with what measure we mete, it shall be measured to us again.]

  INFER—

  1.      How justly reprehensible are the generality of Christians!

[There is a proneness in all to receive and propagate reports; but none are willing to have their own reputation blasted. Yet there are few who do not scatter defamation. Let us all be ashamed of and resist this sinful propensity; let us watch against every temptation or desire to indulge it; let us regulate our conduct by the law of love; let us study the Apostle’s description of charity; and let us attend to the exhortation of St. Johnx—.]

  2.      How worthy of acceptation is the Gospel of Christ!

[A sense of Christ’s love to us produces love to him. When we love Christ aright, we shall love all his members. This is the invariable effect wherever the Gospel prevails. The knowledge of our own sins will make us tender towards others. The forgiveness we have received will incline us to forgive others. The extent of Christ’s love to us will be the ground of our love to our fellow-sinners. Let the Gospel then bring forth this fruit in our hearts and lives; we shall then experience the truth of that Divine assertiona—. In the exercise of love is the foretaste of heaven itself.]

MMCCCCVIII

PERSECUTION FOR CHRIST’S SAKE

  1 Pet. 4:12–16.

Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busy-body in other men’s matters. Yet, if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.

THE quiet and repose which Christians enjoy at this day, may seem to render a discourse on the subject of persecution quite uninteresting. But the whole New Testament abounds with warnings to expect it, encouragements to endure it, and directions how to conduct ourselves under it: nor is there any intimation given that this state of things was to be confined to the first ages, when Christianity was new in the world; or that “the offence of the cross should ever cease.” On the contrary, we are taught to expect, that “they who are born after the flesh only, will hate those who are born after the Spirit;” and that “all who will live godly in Christ Jesus shall suffer persecution.” The circumstance of Christianity having become the national religion, may justly be supposed to have abated somewhat of the fury of persecutors; whilst the protection afforded by the laws of the land keeps within bounds their hostility against those whom they hate for righteousness’ sake. But I am not sure that much of our repose may not be ascribed to the low state of religion amongst us: and I cannot but think, that, if God were to pour out his Spirit upon us as he did on the primitive Church, and our light were to burn as bright as theirs, there would yet be found much the same rancour in the hearts of men against vital godliness now, as there was in former days: for there are not wanting at this hour many proofs of what men would do to suppress real piety, if the toleration accorded to us by the laws did not restrain them. At all events, we know not what trials we ourselves personally may be called to endure, even though the Church at large should still continue to enjoy tranquillity: and for these we ought to be prepared. The words before us are admirably calculated to fortify our minds against all that at any time may come upon us; since, whilst they teach us to expect persecution for righteousness’ sake, they shew us,

  I.      In what light we should view it—

“We should not think it strange, as though some strange thing happened unto us”—

[God has seen fit to ordain that his people should be subjected to “fiery trials,” not only for the discovery of their graces, but also for the improvement of them. To them he has given a new nature, altogether different from that which they brought into the world with them,—a nature, which for its excellence may be compared to gold: but there still remains in them much dross, which must be purged away: and, as gold is both ascertained and purified by the action of fire, so must these be tried and purified in the furnace of affliction. Of course, their persecutors have no such object in view: they seek only to suppress the piety that offends them: but God has other, and very opposite, ends to accomplish: He seeks their advancement in the divine life, and will suffer no heavier trial to assault them than what he has strengthened them to bear, and will overrule for their eternal welfare. True it is that, notwithstanding he has taught us to expect these things, we are ready to account them strange: we think it strange that such trials should come upon us, and from such quarters, and on us who have done so little to deserve them. But we should remember, that “the same trials are accomplished also in our brethren who are in the world;” and that “none have come upon us but what are common to man, nor any which God will not enable us to sustainb:” and under this conviction we should receive them as our appointed lot, and submit to them as dispensations ordained by God for our eternal good.]

We should rather regard it as a ground of joy—

[On this subject there is but one testimony throughout all the Holy Scriptures. Our blessed Lord says, “If ye be persecuted for righteousness’ sake, rejoice ye, and leap for joy.” St. Paul tells us, that the true Christian will “glory in tribulations:” and that he himself actually “took pleasure in them” from the consideration that Christ’s strength would thereby be displayed and glorifiedd. St. James bids us “count it all joy when we fall into divers temptations:” and gives it as his deliberate judgment, “We count them happy that endure.” St. Peter, as this whole epistle informs us, had the same view of the subject: and therefore we feel warranted in saying to all of you, “If ye be reproached for the name of Christ, happy are ye.”]

In confirmation of this sentiment, I proceed to shew,

  II.      What reason we have for viewing it in that light—

Certainly it appears strange and paradoxical that the most cruel persecution for Christ’s sake should be considered as a ground of joy. But this view of it is just: for, when we suffer for Christ’s sake,

  1.      We are made “partakers of Christ’s sufferings”—

[We all know, that if any part of the human body suffer, whether the head or members, the whole participates in the pain. Now the Lord Jesus Christ is the head of his mystical body, and we are the members: and when he suffered on the cross, we suffered with him; as it is written, “We are crucified with Christ;” “we died with him;” “we were buried with him.” So when we suffer, he suffers, as it were, with us: as he said, “Saul, Saul, why persecutest thou meg?” “In all our afflictions he is afflicted:” and “he who toucheth us, toucheth the apple of his eyei.” As far as respects an atonement made for sin, he suffered alone: but, that we may be conformed to his image in all things, he has ordained that his Church should complete and “fill up the measure of his sufferings:” so that, though in his own person he is beyond the reach of man’s cruelty, he is still enduring much from it in the persons of his people. In truth, it is not on their own account that his people suffer any tiling. If we would but renounce our allegiance to him, the world would find no more occasion against us. It is for His sake that they hate us. They hate not us, but Christ in us: nor do they persecute us, but Christ in us. Therefore our sufferings are his; and, in enduring them, “we are truly partakers of his sufferings.”

Now then I would ask, ‘If when he drank the bitter cup even to the dregs, and left, as it were, but a drop for us to taste, shall we account it a hard matter to put it to our lips for his sake?’ No: we should rather rejoice that an opportunity is afforded us of so testifying our love to him.]

  2.      The Spirit of God descends into our bosom, to support and comfort us—

[The Spirit is here called “The Spirit of glory and of God;” as being one with the Father, who is “the God of glory;” and one with the Son, who is “the Lord of gloryl.” His office it is to descend and dwell with the saints, as their Comforter. And when we really suffer for Christ’s sake, it is both an evidence that he does rest upon us, and a pledge that he will be with us in a more abundant measure. If the Holy Spirit had not already wrought faith in our hearts, and put somewhat of the image of Christ upon our souls, the world would have suffered us to rest in peace: for “if we were of the world, the world would love its own; but because we are not of the world, but Christ has chosen us out of the world, therefore the world hateth us.” But the enmity of the world on account of what we have received from this divine Agent, only serves to call down upon us yet richer communications, even such as shall be sufficient to bear us up under our trials, and to make us conquerors over all our enemies.

And shall not this reconcile us to sufferings? Or, should any trials be deprecated, which are productive of so great a benefit? If the loss of Christ’s bodily presence was a proper ground of joy to the Disciples, because of the presence of THE COMFORTER, who would come to them in his stead, much more may any loss or any trials be welcomed by us, if they may but lead to a more abundant effusion of this divine Spirit upon our souls.]

  3.      God is particularly glorified in us—

[Doubtless, on the part of the persecutors, God is dishonoured and blasphemed; but on the part of the sufferers he is glorified. Behold a man enduring sufferings for righteousness’ sake: what does he say to all who behold him? In respect of words, he may be silent, as a lamb before its shearers: but by his actions, he proclaims in accents that cannot be misunderstood, ‘My Lord is worthy of all this: never can I shew my love to him sufficiently: if I had a thousand lives, they would be well disposed of in his service: I am ready to bear any thing for him; and am so far from regretting that my love is thus put to the test, that I am thankful for it, inasmuch as it gives me an opportunity of evincing my sense of his excellency, and the ardour of my love towards him.’

In another view, too, his sufferings advance the glory of God; because they shew how powerful that grace must be, which enables a poor feeble worm to bear them, yea, and to rejoice and glory in them. Many persecutors have been perfectly amazed at the patience of the saints under the most cruel torments that could be inflicted on them: and have been led by the very conduct of the sufferers, not only to embrace the principles which were so mighty in operation, but even to subject themselves to the same torments which they themselves had inflicted upon them.

How does divine grace triumph on such occasions as these! And who would not be willing to suffer, if only Christ might be so magnified, and the efficacy of his grace be so displayed?]

  4.      Our eternal happiness is augmented—

[Soon will that Saviour who once died upon the cross come again in his glory to judge the world. Then will he gather together his elect from every quarter of the world; and bestow on them that recompence of reward, to which, whilst suffering for his sake, they had looked forward. He had told them beforehand, that “if they suffered with him, they should also be glorified together.” He had told them, that their light and momentary afflictions should work for them a far more exceeding and eternal weight of glory. Even whilst they were in this life, he had given them an hundred-fold for all that they had lost or endured for his sake: but then will be the time for their “FULL reward.”

Tell me then, I pray you, Will Moses in that day regret that he had “esteemed the reproach of Christ greater riches than all the treasures of Egypt?” Or will those feel any regret, who, “when tortured, would not accept deliverance, that they might obtain a better resurrection?” Will any of the Apostles regret that they sealed the truth with their blood? Or will any of you regret that you were “faithful unto death, when God shall put upon your heads the crown of life?” No: one moment of that joy will far overbalance whole years of pain. What then will not be our triumph through all eternity?]

But, as this subject may be misapplied, let me shew you,

  III.      What we should especially guard against, in relation to it—

We must not bring trials on ourselves by any misconduct of our own—

[It is possible enough, that a wild enthusiast may fancy himself at liberty to disregard all human laws, and, whilst suffering for the violation of them, may conceive himself to be bearing the cross of Christ. Even war itself has been waged, under the idea of its being a service acceptable to God: and within our own memory has a spirit of insubordination and rebellion been too lightly cherished under the cloak of religion. But when persons reap the just reward of such conduct, so far are they from honouring God, that they greatly dishonour him, and expose religion itself to hatred and contempt. The being “a busy-body in other men’s matters,” is no uncommon character amongst those who profess religion; and who indulge an assuming, prying, officious spirit, under the idea of rendering a service to God and man. We may also yet more commonly see amongst professors a neglect of their own proper calling; an intrusion into the callings of others; a substitution of services which do not belong to them, in the place of others which are proper to their situation; an impatience of reproof; an unbecoming pertness towards their superiors; and a self-will, that knows no bounds. Ah, brethren! if ye suffer for such conduct as this, think not that ye are to expect any recompence at the hands of God: the cross which you are called to bear is not Christ’s, but your own: and what is inflicted on you by man is only a prelude of a yet sorer punishment that shall be inflicted on you by God, even by that God whom you profess to serve, but whose name you dishonour, and whose displeasure you incur.]

But, if we suffer really as Christians, we may rejoice in all that we endure—

[Our enemies may think that they load us with disgrace: but shame in such a cause is no shame: it is honour: and we may take it up, and bind it on us as a diadem. The Apostles, when imprisoned and scourged for the truth’s sake, “went out from their persecutors, rejoicing that they were counted worthy to suffer shame for the name of Christ.” And thus may we do, turning the very indignities that are cast upon us into an occasion of praise to God. Thus “out of the eater we shall bring forth meat, and out of the strong we shall bring forth sweetness.”]

  Two HINTS, as rising from this subject, I would beg leave to suggest:

  1.      In embracing religion, be deliberate—

[Religion, sooner or later, will subject you to trials: for our Lord has plainly warned us, that, “if we will be his disciples, we must deny ourselves, and take up our cross, and follow him.” He tells us farther, that, “if we hate not father and mother, and even life itself, for his sake, we cannot be his disciples.” Then, before we profess ourselves his people, we should “count the cost:” we should consider, whether we are willing to “part with all for the pearl of great price.” To what trials we may be subjected, we know not; but we must be prepared for the worst. For I have no hesitation in saying, that it were better never to follow Christ at all, than to follow him for a season, and then turn back from him: “It were better never to have known the way of righteousness, than, after having known it, to turn away from it: for the last end of such a man is worse than his beginning.”]

  2.      In maintaining it, be firm—

[If persecution arise for righteousness’ sake, you must not be thinking how you may escape it, so much as how you may glorify God under it. I mean not to say, that, “if persecuted in one city, you may not flee to another;” for that liberty was conceded by our Lord himself to his Disciples: but this I mean; that you should not for a moment think of conciliating your enemies by any sinful concession. Your duty to God must be paramount to every other consideration. Your great concern must be, to approve yourselves faithful to him. The Hebrew Youths with the fiery furnace in their view, and Daniel in expectation of the den of lions, thought of nothing but their duty to their God. So you must fear God, and God only. And, if it please God that you should be called to martyrdom itself, be content to “go through much tribulation in your way to the kingdom;” and to ascend to heaven in a chariot of fire.]

MMCCCCIX

THE END OF UNBELIEVERS

             1 Pet. 4:17.

What shall the end be of them that obey not the Gospel of God?

MANY are the troubles of the righteous: and though their afflictions are not always penal, yet they are for the most part to be considered as paternal chastisements, and as the judgments which God inflicts on his own household with a view to their advancement in faith and holiness. On the other hand, the enemies of God often triumph, and revel in a fulness of all earthly enjoyments. But the intelligent Christian will see in these dispensations the certainty of a future retribution, when the wicked shall receive the just reward of their wickedness, and he himself be exalted to an inconceivable state of bliss. He will argue thus: If God so afflict his children in the day of his mercy, how will he punish his enemies in the day of his wrath. And, if he so prosper his enemies and load them with benefits in this vale of tears, what prosperity and happiness must he have reserved for his friends in the regions of glory! If crowns and kingdoms be the portion of many who disregard and despise him, what shall be the inheritance of those who honour and obey him!

Such is the Apostle’s mode of arguing in our text; where, speaking of the trials sustained by Christians, he says, If God’s paternal chastisements be so severe, what must his vindictive judgments be? If judgment first begin at the house of God, what must the end be of them that obey not the Gospel of God?

To impress this solemn consideration upon our minds, we shall shew,

  I.      Who they are that obey not the Gospel—

To ascertain this, it will be proper to state briefly what the Gospel requires—

[The Gospel supposes men to be in a state of guilt and misery, obnoxious to the wrath of God, and incapable of delivering themselves from it. It proposes to them a remedy of God’s appointment: it sets forth Jesus as an all-sufficient Saviour; and declares that sinners of every description may be washed in his blood, and renewed by his Spirit. But, if we will not apply to him by faith, and thankfully accept his proffered benefits, it dooms us to destruction under the aggravated guilt of despising, and trampling under foot the Son of God. The commission which our Lord gave to his disciples, and the answer given by Paul to the awakened jailer, abundantly confirm this view of the Gospel, and shew that a cordial acceptance of Christ as our only Lord and Saviour is the sum and substance of a Christian’s duty.]

According to this statement, very many will be found disobedient to the Gospel:

  1.      They who neglect Christ altogether—

[This is so obvious a truth that the mention of it seems needless and absurd: but experience proves that the most abandoned sinners, and most avowed infidels, are often insensible of the guilt which they contract. Be it known however, that their excuses or objections will avail them nothing in the day of judgment: their whole lives were one continued act of disobedience to the Gospel; and they will most assuredly be numbered amongst the enemies of their incarnate God. Their rejection of him, whether in principle or practice, will be a decisive evidence of their guilt.]

  2.      They who unite something else with him as a foundation for their hope—

[The Gospel requires us to renounce all dependence on our own works. However good our works be, they must never for one moment be considered as justifying us before God, either in whole or in part. In Christ alone must be all our hope; and if we attempt to unite any thing of ours with his perfect righteousness, we shall not only not add to our security, but shall altogether invalidate all which Christ himself has done for us. St. Paul asserts this in the plainest terms; and from the fullest conviction of its truth desired to be found in Christ, clad with his righteousness, and his onlyd.]

  3.      They who, while they profess to follow Christ, dishonour him by their conduct—

[Many there are who with apparent zeal cry, Lord, Lord, who yet are far from doing the things which he commands. Many, alas! “profess to know him, but in their works deny him:” they are observant of outward duties, but inattentive to their spirit and temper: instead of being meek and lowly, patient and forgiving, and solicitous only to honour God, they are proud and passionate, covetous and worldly, and studious rather to be thought Christians than really to deserve the name. Let such know that they “amidst all their appearances of religion deceive themselves, and their religion is vain.” By neglecting to walk as Christ walked, they disobey the Gospel, as much as if they rejected him altogether.]

To awaken such from their slumbers, we proceed to shew,

  II.      What their end shall be—

The peculiar manner in which the Apostle speaks of their “end,” intimates that it will be dreadful,

  1.      Beyond expression—

[In the text St. Peter infers from the trials, which God suffers to come upon believers here, the far greater miseries that shall be endured by unbelievers hereafter. But his very mode of suggesting this inference shews, that the two states could scarcely admit of any comparison: for what are any transient pains of body inflicted by the most ingenious cruelty of man, when compared with the eternal torments both of soul and body, which will be inflicted on the wicked by the hand of an incensed God? St. Paul institutes a similar comparison, and like St. Peter, leaves our imagination to supply what no language could possibly express—. There are indeed terms used in Scripture to represent to us the misery of the damned. They are represented as “cast into a lake of fire and brimstone,” “where the worm of an accusing conscience dieth not, and the fire of God’s wrath is not quenched;” they “weep and wail and gnash their teeth;” and the “smoke of their torment ascendeth up for ever and ever.” But, awful as these expressions are, they convey no adequate idea of the misery sustained by those who have perished in unbelief: we must say of that, as St. Paul says of the things he heard and saw in the third heavens, that it is unutterable.]

  2.      Beyond a doubt—

[The Apostle appeals to our own consciences for the truth of the inference which he suggests. He says, in effect, What must the state of unbelievers be? Can it be the same with that of obedient believers? Will God put no difference between those who serve him, and those who serve him not? Has not the Scripture plainly declared the end of those who disobey the Gospel? And are we not constrained to acknowledge the equity of that sentence, which the contemners of Christ are taught to expect? Shall an angel from heaven be accursed, if he presume to preach any other Gospel, and shall we escape with impunity, if we reject this? Our wishes are doubtless in opposition to the declarations of God; but in our judgment we must approve of them; and we shall surely be silent in the day that they shall be enforced, even though we ourselves be the unhappy monuments of God’s displeasure.]

  We may LEARN from hence,

  1.      How to judge of our state before God—

[Mere morality is by no means a sufficient criterion whereby to judge of our state: we may be free from gross violations of God’s law, and yet be far from yielding obedience to the Gospel. Let us then inquire whether we be obeying the Gospel by a simple dependence upon Christ, and by a spirit and temper suited to our profession? This is the test to which we must bring ourselves, since we shall be tried by it at the last day. In vain will be our morality, if Christ be not our only foundation; and in vain will be our professed adherence to Christ, if we do not adorn the Gospel by a holy conversation. Let us then examine ourselves, that we may know beforehand what our end shall be.]

  2.      The importance of considering our latter end—

[We are ready enough to contemplate the circumstances to which we look forward in the present life; but O, how backward are we to reflect upon our latter end! Yet the events of this life are not worthy of a thought in comparison of eternity. I pray you, brethren, consider how fast your end is approaching, and what it is likely to be, an eternity of bliss in heaven, or an eternity of misery in hell? O, lose not an hour in preparing for your great account! and be careful so to pass through things temporal, that you finally lose not the things eternal — — —]

MMCCCCX

THE DIFFICULTY OF SALVATION

             1 Pet. 4:18.

If the righteous scarcely be saved, where shall the ungodly and the sinner appear?

EARNESTNESS in the concerns of religion is often thought unnecessary; but the attainment of salvation is by no means easy. This appears from the representations which the Scriptures give of religion; a race, a warfare, &c.

The difficulties implied in these metaphors may well alarm the careless. With this view St. Peter suggests the awful query in the text.

  I.      His assumption—

The Apostle did not mean to express a doubt, but rather to assume a position which he deemed incontrovertible. The point he assumes is, that the righteous are saved with difficulty.

The truth of this position will appear, if it be considered that the righteous are not saved without,

Deep afflictions—

[God’s people are for the most part poor and afflicted. They have much to endure on account of their religionb; and trials are for the most part necessary to their growth in grace. If they were without affliction of some kind, they would have reason to doubt whether they were God’s children indeedd. Trials are to them, as the furnace to the gold, to purge them from their dross, and to fit them for the service of their God.]

Severe conflicts—

[None have made such high attainments, but they still have conflicts to maintain with Satan, and their indwelling corruptionsg: it is by these that God keeps them humble. The images by which vital religion is set forth (as running, wresthng, fighting,) sufficiently attest the truth of my position. As long as two principles remain within us, our conflicts must remaini.]

Powerful assistances—

[Who can get to heaven without them, or even do anything that is good without them? The aid we need, is such as nothing but Omnipotence can supply: if ever we be kept at all, it must be by the power of God himselfl.]

A very slight view of the fact assumed will suffice to shew us the reasonableness of,

  II.      The appeal he founds upon it—

The appeal is stronger than any mere assertion, inasmuch as it makes every man a judge in his own cause. It clearly intimates, that the perdition of the ungodly is,

  1.      Most certain—

[The ungodly, no less than the godly, will be summoned to the judgment-seat of Christ; but the two will be separated as sheep from the goats, and widely different portions will be assigned unto them. How can it be supposed to be otherwise, when the difference of their characters is considered? — — — If hell be not an abode fit for the righteous, much less is heaven a proper residence for the ungodly — — —]

  2.      Most reasonable—

[We confidently appeal even to the ungodly themselves. If such troubles as are often inflicted on the righteous be permitted by God as the salutary purgations of his friends, what shall be inflicted by God as the vindictive chastisements of his enemies? If such things come on his friends in this state of probation, what shall come on his enemies at the time appointed for final retribution? If such be the visitations experienced by his friends in the day of his mercy, what must his enemies expect in the day of his wrath? Verily I shall wonder if the conscience of any man be either so blind or so obdurate, as not to feel the force of this appeal. If there be such a hardened sinner, let him consult, and provide an answer to, other similar appeals to Holy Writ — — — To “die without mercy” is bad enough; but there is a “much sorer punishment” awaiting his unhappy soul.]

  SEE—

  1.      How desirable it is to ascertain your true character—

[Surely it is no difficult matter to ascertain to which of the two forementioned classes you belong. Surely you may soon learn whether you are living in the daily habit of penitence, and faith, and unreserved obedience to your God. If God be true, your eternal state shall correspond with your character, whatever it may be — — —]

  2.      What is that line of conduct which common prudence demands—

[If there were no future state, you might go on in your own ways without much concern; but if repentance, faith, and obedience are essential constituents of the character of the righteous, say, whether it be wise to disregard, or even to defer them? The world may deride a life of piety as folly; but it is true wisdom: yea, “the fear of the Lord is the very beginning of wisdom.” Let every one then seek that righteousness, without which no man shall see the Lord.]

MMCCCCXI

ADVICE TO THE PERSECUTED OR TEMPTED

  1 Pet. 4:19.

Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

GOD has mercifully engaged to save his people at the last. They may however meet with many severe conflicts in their way. Nor are they to expect to he saved but with great difficulty. Nevertheless they may safely commit themselves to God, in hope of a happy issue out of all their trials. Hence the Apostle suggests, in a way of inference, the advice in the text.

We propose to shew,

  I.      What Christians must expect to suffer—

Though all are not called to bear the cross in the same degree, yet all should be prepared to suffer,

  1.      In their reputation—

[That “fear of God” which the Scriptures represent to be “the beginning of wisdom,” the world considers as the summit of folly. However wise, learned, or discreet any man may be, he cannot escape the imputation of weakness or enthusiasm, if he will “follow the Lord fully.” If our Lord and Master was called Beelzebub, his servants can expect no better name.]

  2.      In their property—

[In former times the saints have frequently “suffered the loss of all things:” nor is it uncommon now for friends, and even parents, to withdraw their kindness from godly persons on account of their religion. Who does not know that eminent piety is a bar, rather than a help, to promotion? “They then who would be Christ’s disciples, must forsake all, and follow him.”]

  3.      In their liberty and life—

[Through the tender mercy of our God we are protected by the laws of the land: but none can tell what changes may yet arise: multitudes even in this kingdom have suffered death for Christ’s sake; and, whether called to this trial or not, we should be prepared for it.]

To reconcile us to these dispositions, we proceed to shew,

  II.      Why it is the will of God that we should suffer—

God is pleased to permit it,

  1.      For the trial of our faith—

[God can discern our graces, though we should have no opportunity to exercise them; but, if they be not called forth into act, neither have we the comfort of them, nor he the glory: hence God permits “the fiery trial to try us,” that he may discover both to ourselves and others “what great things he has done for us.”]

  2.      For the advancement of our graces—

[Our graces almost invariably languish when our outward circumstances are easy; but in seasons of difficulty they put forth themselves with strength: though Jesus needed no such stimulus, yet even he was “made perfect through sufferings;” and it is for the accomplishment of the same end, that God has made our road to lie “through much tribulation.”]

  3.      For the manifestation of his own glory—

[The patience of the saints is a ground of astonishment to the unbelieving world; and the supports which God administers to them fills their hearts with gratitude towards him. But what bursts of praise will resound from the myriads of his redeemed, when all the wonders of his love shall be universally and completely known!]

Satisfied with these appointments of the Deity, let us inquire,

  III.      What our conduct should be when called to suffer—

The best of men may be brought, as it were, “to their wit’s end”—

  But the ADVICE in the text is the most proper that can be given—

  1.      Let us “commit our souls to God’s care and keeping”—

[We must not attempt to stand in our own strength: nothing less than God’s wisdom and power can defeat the conspiracy that is formed against us: we should make him therefore the manager of our cause, and “the keeper” of our souls.]

  2.      Let us at the same time persist “in well-doing”—

[We must neither be irritated to do evil, nor deterred from doing good. The more we are persecuted for the sake of Christ, the more studious we should be “to put our enemies to silence by well-doing:” the very efforts of the enemy to extinguish our light should cause it to shine the brighter.]

  3.      Let us, above all, confide in God “as a faithful Creator”—

[God has promised to “keep the feet of his saints;” and he will perform it: we should suffer nothing to rob us of this confidence: if we “trust firmly in him, we shall be like Mount Zion, which cannot be moved.”]

MMCCCCXII

HUMILITY INCULCATED

             1 Pet. 5:5.

Be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

AS words are nothing more than sounds whereby to convey ideas, it may seem of little importance what words are used, provided that the ideas annexed to them are sufficiently distinct. But I conceive, that the adopting of a word which was in use among the unenlightened heathen, and continuing to use it as they did, when from the superior light of Christianity, we know that all the sentiments and feelings originally annexed to it were bad, has a direct tendency to counteract the Gospel, and to perpetuate the darkness of heathenism in the land. I refer here to the word pride; which is frequently used in common conversation, and at the bar, and in the senate, yea and even in the pulpit too, in a good sense; as “a just pride,” and “an honest pride.” But I know no passage of Scripture that sanctions the feelings which are associated with that term: or, if the term be so explained as to convey nothing but what is consistent with Christianity, still I conceive that such an use of it is highly inexpedient, because it tends to foster in the mind an approbation of sentiments which are in direct opposition to the morality of the Gospel. Humility is the grace which alone becomes the Christian moralist; and the cherishing of any feeling contrary to humility, will, as the Apostle informs us in my text, expose us to God’s heaviest displeasure.

In confirmation of this, I will endeavour to unfold,

  I.      The duty here enjoined—

Humility is not a mere insulated grace, if I may so speak, like patience, or meekness, or any other virtue, but a feeling which pervades the whole man, and is called forth into exercise with every grace. Humility is that to the Christian which holiness is to the Deity. Holiness is not a distinct attribute of the Deity, like justice, or mercy, or power, but a perfection that is blended with all the other attributes, and is the crown and glory of them all. So humility is the warp in the Christian’s loom: and all other graces, whether of a lively or sombre hue, are the woof, by which the piece is diversified: but from beginning to end, humility pervades it all. On this account, I must speak of humility in a large and extended view, and notice it in all its actings, whether towards God or man.

But there is another reason why this grace must be thus extensively considered; namely, that the Apostle himself here speaks of it in this comprehensive view. If we look at the words which precede my text, we shall find that humility is spoken of as exercised towards men: but in the words immediately following my text, it is connected with our duty to God: “All of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace unto the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.”

Let us then notice this grace,

  1.      As exercised towards God—

[Here it must begin. We cannot have one spark of real humility till we are abased before God, as guilty, helpless, and undone creatures, who have no hope but in the tender mercy of God in Christ Jesus. We must, as far as respects all hope in ourselves, feel ourselves in the very condition of the fallen angels, whose sin we have followed, and whose punishment we are doomed to share. Indeed, indeed, this is our very state, whether we know it or not: and it becomes us to seek the knowledge of it, and to live under a sense of it every day, and all the day long. We should never appear either before God or man in any other dress than this. It was the clothing of holy Job when in his most perfect state: and so far ought we to be from putting it off because God is reconciled towards us, that a sense of our acceptance with him through Christ should operate as an additional motive for making it the one continual habit of our mindsb. Incessantly should we lie low before him in dust and ashes, and rely altogether upon “his mercy to pardon us, and his grace to help us in every time of need.”]

  2.      As exercised towards men—

[I forbear to mention any other exercises of this grace towards God, in order that I may keep the subject as simple and intelligible as I can. But in viewing its exercises towards man, I must of necessity diversify it somewhat more. Its chief actings will be found to consist in the following things: we must regard ourselves as the lowest of all; and be willing to be treated by others as the lowest of all; and gladly execute the meanest offices, as the lowest of all.

We must regard ourselves as the lowest of all; “esteeming others better than ourselves,” and “preferring them in honour before ourselvesd,” and being ready in all places, and on all occasions, to “take the lowest place.” It is not indeed necessary that we should accuse ourselves of sins which we have not committed, or deny the superiority of virtue to vice: but we should have such a sense of the peculiar advantages we have enjoyed, and the infinite obligations we lie under, and the consequent aggravations that have attended the many evils which we have committed, that we should account ourselves “less than the least of all saints,” yea, the very “chief of sinnersg.”

Nor must we be offended if we be treated by others as deserving of this character. It is only from pride and a conceit of something good in us, that we are induced to lay to heart the contempt and ignominy that are cast upon us. If we are sincere in abhorring ourselves, it will be a small matter to us that we are abhorred by others. David deserved not the reproaches of his wife Michal: but, when he heard them, instead of being moved with indignation against her, he meekly replied, “I will be yet more vile than thus, and will be base in my own sight.” It was but a small matter to the holy Apostles, that they were considered “as the filth of the world, and the off-scouring of all thingsi:” they knew that they deserved nothing but wrath and indignation at the hands of God; and, having obtained mercy of the Lord, they cared not what treatment they met with at the hands of men. To be rendered conformable to our Divine Master in the bitterest reproaches, or the most ignominious death, will, if we be truly humble, be a matter rather of joy and gratitude than of mourning and complaint.

At the same time we must be willing to take on ourselves the lowest offices. To become “the servant of all” must be our highest ambition. Even the Lord of Glory himself, in the days of his flesh, came not to be ministered unto, but to minister: and this he did, even to the “washing of his disciples’ feetl:” yea, though he was in the form of God, and thought it not robbery to be equal with God, yet he took upon him the form of a servant, and became obedient unto death, even the death of the cross.” “This is the mind that should be in us:” and this is the example which, as far as circumstances will admit of it, we should follow.

Here is the perfection of humility: and this is the grace which every one of us should be putting on from day to day.]

Nothing can more strongly mark the importance of this duty, than,

  II.      The considerations with which it is enforced—

The declaration, that “God resisteth the proud, and giveth grace to the humble,” is cited from the book of Proverbs: and, that it deserves especial attention, is evident from this; that St. James, as well as St. Peter, adduces it for the warning and instruction of the Catholic Church.

  1.      “God resisteth the proud”—

[He does so: he abhors the very persons of the proud: “they are an abomination to him:” he perfectly scorns themp: and “knows them afar off,” as objects whom he disdains to look upon.

He will not hear any prayer that they may offer up. See the Pharisee and the Publican. You would imagine that a man who could make such appeals to God, respecting his manifold and self-denying services, should surely find acceptance at the throne of grace; whilst a man so conscious of his vileness as the Publican was, and with so little to say in his own behalf, should, comparatively at least, be disregarded. But the very reverse was the case; for “the publican went down to his house justified rather than the other:” and this is declared to be the universal rule of God’s procedure; for that “every one who exalteth himself shall be abased; but he, and he only, that humbleth himself, shall be exalted.”

Nor will God communicate to such persons any spiritual blessing. Instead of drawing them to himself, “he will scatter the proud in the imagination of their hearts. He will fill the hungry with good things, but the rich he will send empty away.” Their “esteeming themselves to be rich and increased in goods, and to have need of nothing, when they are wretched and miserable and poor and blind and naked,” renders them perfectly disgusting in his sight: and the higher they are in their own estimation, the more he nauseates and abhors them.

But this is not all; for he will surely fight against them, to bring them down. Nebuchadnezzar from his own experience attested, that “those who walk in pride, God is able to abase;” and he might with truth have added also, is determined to abase. For the Prophet Isaiah has plainly warned us, that “the lofty looks of men shall be humbled, and the haughtiness of men shall be bowed down; and the Lord alone shall be exalted: for the day of the Lord of Hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low.”

Now, I pray you, let this consideration be duly weighed, in order that you may with zeal and earnestness address yourselves to the duty that is here inculcated. If you bring not a broken and contrite spirit before God, and if you exercise not a spirit of meekness and lowhness before men, think not that God will ever look with complacency upon you, or acknowledge himself as your friend: for assuredly he is, and will be, your enemy, and will sooner or later resent the dishonour which you do unto him. He may not inflict on you such judgments as he did on Nebuchadnezzar or on Herod: if he only leave you to yourselves, you will soon find what an evil and bitter thing it is to cherish such a disposition in your hearts: for, as “pride goeth before destruction, and a haughty spirit before a fall,” you may expect the effects of a spiritual dereliction; you may expect, that, “being lifted up with pride, you will fall into the condemnation of the devily.”]

  2.      He “giveth grace unto the humble”—

[What will he not do for those who are of an humble and contrite spirit? If there were but one such object in the whole universe, God would look through all the shining ranks of angels that surround his throne, and fix his eyes on him: he would even come down to him, and dwell with him; yea, and dwell with him for the express purpose of comforting and reviving his drooping soula. If he offered up a prayer, God would hear and answer it: if, on any sudden emergency, he only poured forth a cry, God would attend to it, and not forget itc: and if there were only a desire in his heart, even that should be noted, in order to satisfy and fulfil it. See this exemplified in King Josiah. God had determined to destroy Jerusalem: but because Josiah was of an humble spirit, he would first take him to himself, and not suffer him to witness the calamities which were coming upon his nation: “Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me, I have even heard thee also, saith the Lord.” See it yet more strongly illustrated in the case of the most wicked man that perhaps ever existed upon the face of the earth, the man that made the very streets of Jerusalem to run down with the blood of innocents, and set up his idols in the very House of God: see it, I say, in the case of King Manasseh; of whom it is said, “When he was in affliction, he besought the Lord his God, and humbled him greatly before the God of his fathers, and prayed unto him:” behold! of this man it is said, “God was entreated of him, and heard his supplication.”

Say now, whether here be not encouragement enough to seek humility? Find an humble person to whom God ever refused any thing. You cannot. A humble person may be “cast down for a time; but he shall soon be lifted up: for God will save the humble person.”]

What shall I then ADD to these considerations?

[You need no other inducement to work either upon your hopes or fears. To have God your enemy, determined to “resist you,” would be the greatest evil that could befall you: but to have him your friend, pledged to supply you with all the blessings of grace and glory, would be the summit of human bliss. Commending then this alternative to your devoutest meditations, I would say to all of you, in the animated language of the prophet, “Awake, awake, put on thy beautiful garments, O Jerusalem, the holy city.” There is nothing so “becoming to one of God’s elect, as humbleness of mindi,” nor any ornament he can wear so pleasing to his God. Come then, beloved, and clothe yourselves with humility; and wear it so at all times, that you may be known by it, as a man is by his accustomed dress: so shall “God be glorified in you,” and all who behold you be compelled to “acknowledge, that God is with you of a truth.”]

MMCCCCXIII

THE DUTY OF CASTING OUR CARE ON GOD

             1 Pet. 5:7.

Casting all your care upon him; for he careth for you.

INEXPERIENCED Christians are generally partial in their views of religion. They often exalt one duty, to the neglect, if not the exclusion of another: but a proficiency in the divine life will discover itself by the united exercise of the various, and apparently opposite, graces. Faith will not exclude fear, nor meekness fortitude. Every grace will be limited and tempered by some other. The soul must be humbled before God in dust and ashes: yet should it rely on him with most implicit confidence.

  I.      The duty of Christians—

Christians have learned “not to seek great things for themselves.” Hence they are free from the corroding cares of avarice and ambition—

But they still have many grounds of care—

[They cannot but feel some concern respecting their bodily wants: the casualties of life may also occasion some uneasiness; but they have other cares far more weighty and important: they see many dishonouring their holy profession: they feel within themselves also “an evil heart of unbelief; nor are they ignorant of Satan’s devices to overthrow them. Moreover they frequently anticipate future evils; and tremble, lest in the day of adversity they should faint. Thus do they torment themselves with anxious and desponding fears.]

It is their duty, however, to “cast their care on God”—

[To cast their care upon any creature would be fruitless, and it would involve them in the deepest guilt. God alone is able to sustain their burthen: on him they are commanded to cast itc: they must do so in the exercise of faith and prayer; nor are any cares whatever to be excepted, “Cast all your care,” &c.: none are so small but they shall be regarded, none so great but they shall be alleviated.]

There is a backwardness in many, to comply with this duty.

  II.      Their encouragement to perform it—

God extends his care to the whole creation; but in a more especial manner careth for his people—

[He conducted the Jews through the wilderness: he interposed for them in all their dangers: he supplied their every want. Thus, though less visibly, he still regards those who trust in him. He watches over them for goodf: he limits and restrains all their adversaries: he sympathizes with them in all their afflictionsh: he imparts to them all temporal and spiritual blessings: he hears and answers all their supplicationsk: he accounts them his most inestimable treasure: he communes with them as his sons and daughtersm: he takes upon him the management of all their concerns.]

What encouragement does this afford us to trust in him!

Our Guardian and Protector is infinitely wise—

[He knows what trials we stand in need of: he can suit all the circumstances of them to our necessities: he can overrule them for our eternal benefit.]

He is possessed of almighty power—

[There is no difficulty from which he cannot extricate, nor duty which he cannot enable us to discharge. Should we, for whom such wisdom and power are exercised, be anxiousr?]

Moreover he is good and gracious—

[What innumerable blessings has he already bestowed upon us! He has even given his own Son to die for us. What then can we have to fear, if we trust in him?]

Above all, he is a faithful God—

[He has promised seasonable protection and strength. And is not his word a sure ground of confidenceu? Surely then we should be filled with consolation rather than with care.]

  INFER—

  1.      How needful is it that all should acquaint themselves with God!

[Gaiety and dissipation may bear up the spirit in prosperity; but God alone can comfort us in adversity. At the hour of death we shall all need Divine support. Let the careless then begin to reflect upon their state: let them provide a refuge against the day of trouble: let them follow that salutary advicez—.]

  2.      How happy would Christians he if they rightly enjoyed their privileges!

[It is their privilege to be “without carefulness.” If they trusted in God as they ought, nothing could disturb themb. Hence that exhortation to joy in God—. Let the afflicted saints then commit themselves to himd: let them know that duty is theirs, but events are his: let them, in the face of all difficulties, adopt the words of Joshua—: let them, with Hezekiah, repose themselves on Godf.]

MMCCCCXIV

THE MEANS OF DEFEATING SATAN’S MALICE

  1 Pet. 5:8, 9.

Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith.

THERE are many who deny the influences of the Holy Spirit. No wonder therefore if the agency of Satan be called in question. But there is abundant proof in the Scriptures that Satan exercises a power over the minds of men. St. Peter had learned this truth by bitter experience.

In this view the caution he gives us is worthy of particular attention:

  I.      The malice of Satan—

Satan is the great adversary of mankind. It was he who caused the fall of our first parents. He has exerted a similar influence over all their descendants. He still maintains his enmity against the seed of the womanb. He is justly compared to “a roaring lion.”

He is subtle—

[The lion prowls with subtilty in search of prey: this is noticed in David’s description of wicked men—. Satan also uses many devices to destroy soulsd. He suits his temptations to us with astonishing craft: he draws us into his snare before we are aware of his designs. To be acquainted with his devices is a most eminent and useful part of Christian knowledgef.]

He is active—

[The lion ranges far and wide in search of his prey; and Satan “walks to and fro throughout the earth:” he ceases not from his exertions day or nighth. He is the more diligent as knowing that his time is limited. He has legions of emissaries acting in concert with himk. If at any time he suspend his attacks, it is but for a season, that he may return afterwards with greater advantage.]

He is cruel—

[The lion little regards the agonies which he occasions; nor has Satan any compassion for the souls which he destroys. The savage animal kills to satisfy the calls of nature; but our adversary reaps no benefit from the destruction of men. His exertions serve only to increase his own guilt and misery; yet is he insatiable in his thirst for our condemnation.]

He is powerful—

[Feeble is the resistance of a lamb against the voracious lion: still more impotent are men before “the god of this world.” Satan, has a limited power over the elements themselves. The ungodly are altogether subjected to his willo; nor would the saints have the smallest power to resist him, if God should deliver them into his hands.]

If we believe this representation of Satan’s malice, we cannot but desire to know,

  II.      The means of defeating it—

Our adversary, though great, is not invincible. There is one stronger than he, that can overcome him; and God has prescribed means whereby we also may vanquish him:

Moderation—

[An undue attachment to the things of time and sense gives him a great advantage over us. He will not fail to assault us on our weak side; but a deadness to the world will in some measure disarm him. He prevailed not against our Lord, because he found no irregular affection in hims; nor could he so easily overcome us if we disregarded earthly things. A contempt of life has been a principal mean whereby the saints and martyrs in all ages have triumphed over him.]

Vigilance—

[Unwatchfulness, even in a victorious army, exposes it to defeat: much more must it subject us to the power of our subtle enemy. St. Peter had experienced its baneful effects. He had been warned of Satan’s intention to assault him. He had been commanded to pray lest he should fall by the temptationx; but he slept when he should have been praying. He stands in this respect, like Lot’s wifez, a monument to future generations; but vigilance on our part will counteract the designs of Satan. The armed Christian, watching unto prayer, must be victorious.]

Fortitude—

[The timid Christian falls into a thousand snares. The only way to obtain a victory is, to fight manfully; and this is the duty of every follower of Christc. We must never give way to Satan. We are called to wrestle and contend with hime; nor shall our resistance be in vain.]

Faith—

[Unbelief is a powerful instrument in the hands of Satan. He excites it in us that he may turn us from the faith: we must therefore hold fast the doctrines of faith. We should not suffer ourselves to be moved from the hope of the Gospel: this is our anchor whereby we must outride the storm. We must also steadfastly exercise the grace of faith. This is the weapon whereby we overcome the world; and by this shall we triumph over Satan himselfi.]

  APPLICATION—

[Let not the ungodly despise this adversary; but let them seek deliverance from him through the Gospel; and let the godly be continually on their guard against himl, so shall they experience that promised blessing—]

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