Of course, you will all be anxious to know,

Of course, you will all be anxious to know,

The enjoyment of this privilege is at the root of all the believer’s comfort—

[It is in order to the Christian’s enjoyment of this assurance, that the Holy Spirit is given to him as “a Spirit of adoption, that he may cry to God, Abba, Father;” and as “a witness to assure his conscience that he is a child of God.” And it is altogether owing to this internal persuasion of his acceptance with God, that the believer can look forward with confidence to his future state in glory: “We know, that when our earthly house of this tabernacle shall be dissolved, we have an house not made with hands, eternal in the heavens. Therefore in this we groan, earnestly desiring to be clothed upon with our house which is from heaven; since, being clothed, we shall not be found naked.” It is under the same conviction, also, that the Christian, even now in the midst of all his conflicts, is enabled to triumph over all his enemies; assured that none of them, nor all together, “shall ever separate him from the love of God which is in Christ Jesus our Lord.”]

Of course, you will all be anxious to know,

  II.      How this assurance is to be obtained—

It is not the fruit of any enthusiastic impression or conceit.

I do not deny, but that many “profess that they know God, whilst in works they deny him;” and that it is possible for men so to deceive themselves, as to possess all the confidence of the most established believer: yea, there are not wanting multitudes who carry this delusion with them even to the bar of judgment; and, even in the presence of their Judge, will claim his favour; saying, “Have we not prophesied in thy name, and in thy name done many wonderful works?” whilst they will only draw upon themselves that damnatory sentence, “Depart from me; I never knew you, ye workers of iniquity.” If any would attain a scriptural assurance, they must try themselves by the test proposed to them by St. John—the test of their obedience to God’s commands.

This is a suitable way of attaining it—

[How do we judge of a tree, but by its fruits? We should not be satisfied with beholding its foliage, however luxuriant it might be: we should desire to behold, and to taste, the fruit: and by that we should form our estimate of its real worth. In like manner, if a child or servant professed pre-eminent regard for us, we should naturally expect that regard to manifest itself by an observance of our commands. This, then, is the way by which God will judge of us, and by which we also must judge ourselves. Our Lord has plainly told us, “He that hath my commandments, and keepeth them, he it is that loveth me:” and again; “He that abideth in me, and I in him, the same bringeth forth much fruitn.” Well, therefore, may our Lord accuse us of inconsistency, when we profess ourselves his, without obeying his commandments: “Why call ye me, Lord, Lord, and do not the things which I say?” We may set this down as an unquestionable truth, that if “Christ be made unto us righteousness, he will be to us sanctification alsop.” And if we say, “There is no condemnation to them that are in Christ Jesus,” we must never forget the description there given of those persons; namely, that “they walk not after the flesh, but after the Spirit.”]

It is also a certain way of attaining it—

[From whence is it that any person is enabled to keep God’s commandments? Our blessed Lord has told us that “without him we can do nothing.” It is by its union with the vine, that a branch bears its fruit: and it is only by union with the Lord Jesus that we also can have a sufficiency for any thing that is good. Have we then a clear evidence that we are bringing forth fruit to God? it is manifest that we are united to Christ: or, as my text expresses it, “Hereby know we that we are in him.” From hence, also, we know that we are in favour with God: for, to what end has God loved us, and shed abroad his love in our hearts, but that we might “by that love be constrained to live unto Him who died for us.” It is by our obedience that God’s love is perfected in us;” for by that obedience its end is answered, its power is evinced, its operation is augmented: so that, as “by works our faith is made perfectt,” so, by works, God’s love to us, and ours to him, are also perfected. I add yet further, that by obedience our right to heaven is ascertained: for it is written, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates of the city. Of course, it is not on the ground of merit that they acquire this right, but solely on the ground of God’s gracious promises to those who believe in Christ. Nevertheless, this evidence is indispensably necessary to the believer; and on the production of that shall his title to heaven be acknowledged: for “Christ is the author of eternal salvation to all them that obey him.”]

  Who does not SEE, in this subject,

  1.      The importance of self-examination?

[It is evidently taken for granted, in my text, that some self-deceivers will be found, who will “say, that they know Christ, whilst yet they keep not his commandments.” And what shall I say to them? What can I say more, than what God himself speaks to them in my text, “That they are liars; and that the truth is not in them?” I grant that this sounds harsh; but it is the declaration of our God: and I dare not to soften or conceal what he hath spoken. In many other passages does this loving Apostle use the same language; and I entreat you, brethren, to lay it to heart. Be assured, that, whilst you continue under this delusion, “the truth is not in you:” the Gospel has not yet wrought effectually on your hearts, nor are you possessed of real integrity in your souls. No, indeed, you are “liars” and hypocrites, and must take your portion with such characters in the eternal world. Tell me, then, whether it do not become you to “examine yourselves,” and to try your faith by this standard? Do not imagine that the knowledge here spoken of is a speculative acquaintance with divine truth: no; it is such a knowledge as both justifiesb and sanctifies the soul; it is that knowledge in comparison of which St. Paul “accounted all things as dung and drossd.” This is the knowledge which you must possess: and if you will think you have it, whilst your life and conversation give the lie to your profession, your doom is fixed: for thus saith God, by the Prophet Hosea: “Israel saith, my God, we know thee: Israel hath cast off the thing that is good: the enemy shall pursue him:” yea, “every such person shall be punished with everlasting destruction from the glory of his power, when the Lord Jesus shall be revealed in flaming fire to take vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ.” I say, then, to every one of you, “Examine whether ye be in the faith, and prove your own selvesg.”]

  2.      The blessedness of practical Christianity?

[To what a glorious state does true religion raise us! Men in all ages have accounted the Virgin Mother of our Lord blessed, because she was God’s chosen vessel, to bring into the world the Lord of Glory. But I speak not too strongly, if I say, that the practical Christian is yet more highly honoured, and more truly blessed, than she, so far as her external relation to him was concerned: for our Lord, in answer to one who had congratulated her on her distinguished honours, saying, “Blessed is the womb that bare thee, and the paps which thou hast sucked,” replied, “Yea, rather, blessed are they that hear the word of God, and keep it.” True, indeed, such persons may not always possess a full assurance of their interest in Christ: God may, for wise reasons, permit their minds to be agitated with doubts and fears; and Satan may, for a season, greatly harass and distress them. But, whilst they walk in darkness, the Lord will be a light unto them; yea, he has authorized his servants to address them in these encouraging words: “Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? let him trust in the name of the Lord, and stay upon his God. Yes, brethren, if only you are conscientiously endeavouring to approve yourselves to God in a holy and unreserved obedience, you need not fear. This very disposition emanates from God: it is itself a fruit and evidence of his love; and it shall assuredly issue in everlasting felicity: for, as sure as God is true, “light is sown for the righteous, and gladness for the upright in heart.”]

MMCCCCXXXV

CHRIST AN EXAMPLE TO HIS FOLLOWERS

             1 John 2:6.

He that saith he abideth in him ought himself also so to walk, even as he walked.

AMONG the various excellencies which distinguish Christianity from all other religions, one of very considerable importance is, that the Author of it condescended to exemplify in his own person every thing which it required of its most faithful adherents. Different philosophers established rules for their followers: but no one ever professed himself a pattern, and much less a perfect pattern, of all that under any circumstances could be required of him. But the Lord Jesus Christ has perfectly fulfilled his own law, as for other ends, so also that he might “set us an example to follow his steps.” True it is indeed that He is the sole Author of our salvation from first to last: but he does not on that account dispense with our obedience to his law: on the contrary, he says, that “all who abide in him, must walk as he walked.”

There are some who deny that the law is to the believer a rule of life. But supposing this error could not be refuted by direct testimony, which it easily and abundantly may, what would the advocates of it gain, if once they admitted, what I suppose no man would deny, that Christ is an example for us to follow? Did not he “fulfil all righteousness,” even to the utmost extent of the moral law? And if he did, and is an example to us, must not we obey the law in the same manner, and to the same extent? We are not indeed to fulfil it for the same ends; because he alone, as the Mediator between God and man, can save men by his obedience unto death: but in all that he did as a man, we are to follow his steps: and if we neglect to do so, we shew, that we have no part or lot in his salvation.

The words I have read will lead me to set before you the principles, and the practice, of every true Christian.

  I.      His principles—

The Christian is united unto Christ by faith, as a branch to the vine; and his one great concern is to “abide in Christ.”

For this he labours as the one ground of his hope—

[He knows that he has nothing, and can have nothing, in himself. He needs no one to tell him this: he has learned it, as from the inspired volume, so also from his own experience. He has found on numberless occasions how weak and sinful a creature he is: and is well assured, that, if he had not “Jehovah himself for his righteousness and strength,” it would be impossible for him ever to be saved. Hence he views with complacency the Lord Jesus Christ as the great Head of the Church. “It has pleased the Father, that in Christ should all fulness dwell:” and in this respect he is altogether like-minded with the Father: for it pleases him in his inmost soul to have such a Head of vital influence, and such a Depository of all spiritual blessings. He is sensible that the branch derives all its life and fertility from its union with the vine: and that, if once separated from the stem, it would wither and die. This idea he endeavours to realize: and “the life which he lives in the flesh, he lives altogether by faith in the Son of Godc,” “receiving out of his fulness” a constant supply of grace and peace. If, as a blind and ignorant creature, he need wisdom; or as a guilty creature, he need righteousness; or as a polluted creature, he need sanctification; or as an enslaved creature, he need redemption: he looks for it all in Christ, whom he regards as furnished with all for the use of his Church, and as empowered to communicate it all to every one that trusts in him.]

In this he glories as his most exalted privilege—

[Humiliating as this life of dependence at first sight appears, he considers it as his highest honour, and as raising him even above Adam in Paradise. Adam, when in Paradise, was indeed perfect: but to him was committed the task of working out a righteousness for himself, and of maintaining by his own inherent powers his steadfastness in the divine life. And hence he fell, and died, and involved both himself and all his posterity in ruin. But the believer has a righteousness wrought out for him by his incarnate God; and “his life,” instead of being committed to his own keeping, “is hid with Christ in God,” where Satan cannot reach it; and therefore, since Christ has engaged that none shall ever pluck out of his hands those whom the Father hath committed to him, he shall endure unto the end: and, “when Christ, who is his life, shall appear, shall assuredly appear with him in glory.” Thus, in respect both of honour and security, is the believer elevated even above Adam himself; since he has not a creature-righteousness wherein to stand before God, or a created power to uphold him; but a righteousness that is divine, and an arm that is omnipotent. To form a right judgment of his state, we must attend to what our blessed Lord himself has spoken on this subject. Indeed his words are so strong, that no man would dare to utter them if not warranted by his authority. What would you say, if I were to affirm, that the life of faith resembles the very life which the Lord Jesus Christ lived when on earth; and that the believer has the same dependence on the Lord Jesus Christ, as Christ himself, during his incarnate state, had on the Father; and the same security in him too; would you not be almost ready to shut your ears, and to accuse the preacher of blasphemy? Yet is this what we are authorized by Christ himself to declare. Hear his own words: “He that eateth my flesh and drinketh my blood, dwelleth in me, and 1 in him. As the living Father hath sent me, and I live by the Father, even so he that eateth me, even he shall live by me.” Say, beloved, is not here a ground of glorying? and, if the believer did not glory in this privilege, would not the very stones cry out against him?]

Whilst with confidence we affirm these to be the Christian’s principles, we with no less confidence proceed to declare,

  II.      His practice—

It is thought by many that a life of faith is unfriendly to morality; since if all our righteousness is in Him, what need have we of any of our own? and, if he be engaged to keep us, what need have we of any care or watchfulness to keep ourselves? But this reasoning is altogether fallacious: since every one who by faith abides in Christ, acknowledges it his bounden duty to “walk as he walked.”

He acknowledges it, I say, as his bounden duty—

[He does not conceive of Christ as liberating him from the obligations of morality: for though he is free from the law as a covenant, he is not free from it, nor would wish to be freed from it, as a rule of life. He considers himself as “not without law, but under the law to Christ.” Were he permitted to violate the commands of God, he would account it a curse rather than a privilege. Such a liberty would appear to him only like a permission to drink poison, which, however sweet to the taste, would prove “the gall of asps within him.” So far from imagining himself freed from the restraints of the law, he considers all that Christ has done for him as laying him under ten-fold obligations to holiness both of heart and life. His motives to obedience are changed indeed: but his obligations to it are not a whit diminished, yea, rather, are greatly heightened; because he well knows, that the very end for which his Saviour died was, to redeem us from all iniquity, and to purify unto himself a peculiar people zealous of good works.”]

He makes it his constant and determined aim—

[The true believer is not a mere follower of Christ, but an imitator also: and it is his delight to set the Saviour before him as his great Exemplar. When he sees how entirely the soul of Jesus was wrapped up in his work, and that it was “his meat and drink to do his Father’s will,” he pants, and sighs, and with shame and sorrow of heart exclaims, O that there were “in me the mind that was in Christ Jesus!” When he beholds the ardour of Christ’s love to man, his unwearied labours, his patient sufferings, his exertions in every possible way, he girds up his loins, and follows the footsteps of his Lord; and though he knows that he can never attain to his perfection, yet he proposes to himself no object short of that, and strives to be “holy as he was holy,” and “perfect as he was perfect:” nor does the glory of heaven itself appear more desirable in his eyes, than does a conformity to the Saviour’s image in righteousness and true holiness. In a peculiar manner, he notices the tempers of his Divine Master; his meekness, his patience, his forbearance, his love to enemies, his compassion even to his very murderers: he sees what a fallen creature he himself is, and he cries mightily to God for grace and strength, that he may be enabled to mortify every feeling that is opposite to love, and to “purify himself even as his Lord and Master was pure.”]

Now as this subject gives us a deep insight into the whole of the Gospel system, I will embrace this opportunity,

  1.      Of establishing the principles of those who are in doubt—

[The Christian world has been much divided on the subject of faith and works: and we may easily conceive that some, who are well affected towards the Gospel, may feel a doubt, whether in our statements of the truth we do not elevate faith too high, and sink morality below its proper level. But the text, I conceive, will settle this point at once. I grant, that they who require good works in whole or in part to justify us before God, do in appearance shew a high sense of their value: and that they who decry them in this point of view, and declare that such a dependence on them will invalidate the whole Gospel, and sink us into perdition, do in appearance betray an indifference towards them. But I would ask, Does any advocate for the merit of good works ever propose to himself so high a standard as that in my text? and, if any one inculcate the necessity of walking to the very uttermost as Christ walked, do they not account him “righteous overmuch?” Yes assuredly, they always have a lower standard than that which is proposed to them in the Gospel. On the other hand, they who exalt the Lord Jesus Christ, and live by faith on him, will admit of no rule of conduct which does not embrace the whole law, and lead to a perfect conformity to the Lord Jesus Christ. And hence it is, that the followers of Christ are as much condemned for their unnecessary zeal and strictness, as for the supposed licentiousness of their principles. Here then the point is brought to the very test, which the advocates of human merit profess to approve. Let the two opposite systems be tried by this touchstone; ‘Which requires of its votaries the sublimer and more enlarged morality?’ and we consent, that this issue, fairly tried, shall determine the point for ever. They who live in any measure of self-righteousness and self-sufficiency, will walk as the world walketh; but they who abide in Christ as their only hope, will with all their might endeavour to walk as Christ walked.]

  2.      Of directing the energies of those who have embraced the Gospel—

[Be not faint or weary in well-doing: but set the Lord ever before you, and endeavour to resemble him in the whole “spirit of his mind,” and the whole course of his conduct. Of course, what he spake as the Great Prophet of the Church, or did as the Redeemer of the world, was peculiar to himself, and can be no pattern for us: but in all that he either spake or did as man, we are to follow him without reserve. If we propose to ourselves any lower standard, or except any one of God’s commandments from our rule of duty, we are not Christ’s disciples. See what is said in our text, “He that saith he abideth in him, ought himself also so to walk, even as he walked:” and again in the following chapter: “Whosoever abideth in him, sinneth not. Whosoever sinneth, hath not seen him, neither known him.” Here then you see what all your profession of faith will amount to, if it do not approve itself by its fruits: it will be a self-delusion, and a lie altogether. Come then, beloved, and address yourselves to your high and heavenly work. Ye see your calling: O strive to “walk worthy of it!” yea, “worthy of the Lord,” whose you are, and whom you profess to serve. Thus will you vindicate the Gospel from the charges which ignorant and ungodly men bring against it; and will prove to all around you that it is indeed “the wisdom of God, and the power of God unto salvation.”]

MMCCCCXXXVI

THE TRUE LIGHT

             1 John 2:8.

The darkness is past, and the true light now shineth.

OUR blessed Lord is supposed by many to have enlarged the demands of the moral law. That he speaks of giving a new commandment is certain: “A new commandment I give unto you, that ye love one another: as I have loved you, that ye also love one another.” St. John also speaks to the same effect in the words before my text; though, in the words immediately preceding, he had declared, that it was not a new commandment. The reconciling of this difficulty will suggest the true explanation of our text. The command given us to love our neighbour as ourselves, was not a new commandment. It was a part of the moral law; and of the law originally written on the heart of man in Paradise. Yet in some respects it was a new law: both as it respected the Lord Jesus who enacted it, and as it respected us on whom it was enjoined. Let us hear what the Apostle himself says: “Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. Again, a new commandment I write unto you: which thing is true in him, and in you.” It was new as it respected the Lord Jesus Christ, who had proposed his own conduct as the model (which, of course, it could not be, till he himself had completed his work on earth), and had enforced it with his own authority as Mediator, which also must be subsequent to his entrance on the mediatorial office. And it was new also as it respected us, because it was never before conceived to extend to the “laying down of our lives for the brethren,” and because it was enjoined with new motives, such as could never have existed before, even the testifying of our love to Christ, “who has loved us, and given himself for us.” Previous to the coming of our Lord, a veil of obscurity hanged over these things: but now they were made clear, “because the darkness was past, and the true light now shined.”

In considering the change which is here spoken of, I shall notice it,

  I.      As verified at that day—

The darkness of the Mosaic dispensation was then dispelled—

[That was a dark and shadowy dispensation altogether. God himself was not made known by it as the common Father of all, but as the friend only of one peculiar people, whom he favoured above all others. The way of acceptance with him was very indistinctly seen in the sacrifices which were offered; there being but little spoken to direct the attention of the offerers to that great Sacrifice, from whence alone they derived all their efficacy. Nor were the requirements of the moral law by any means clearly revealed; the very commandments themselves consisting only of prohibitions, and those prohibitions extending, for the most part, only to overt acts. Hence Paul himself, educated as he was by the first master of his day, and pre-eminently conversant as he was with the Mosaic writings, did not, till his eyes were opened by the Spirit of God, understand the spiritual import of the law, or the extent (if the command, “Thou shalt not covet.” Besides, there were many enactments for the direction of magistrates in the administration of justice, which, when erroneously construed as rules of duty in private life, seemed to authorize revenge; as, “an eye for an eye, and a tooth for a tooth.”

But our blessed Lord threw the true light on the whole of that economy. He declared plainly, that he was “come to fulfil the law,” and “to give his life a ransom for many.” He directed the people to look to him as “the way, by which alone any one could come to the Father; as the truth,” in whom all the types and shadows of the law were realized; and “as the life,” by whom alone any sinner in the universe could live. He explained also the moral law, and freed it from all the glosses of the Scribes and Pharisees, by which it had been obscured; declaring, that it extended to the thoughts and desires of the heart, no less than to the overt act. In particular he made known the great duty of love, as comprehending the whole law in all its branches, and in its utmost extent. Thus in relation both to doctrine and morals it might be truly said, that “the darkness was past, and the true light then shined.”]

The darkness was also dispelled from their minds—

[All by nature are in darkness; and, even though the light shines around them, they are not able to apprehend it; “the eyes of their understanding being altogether darkened.” Of all whilst in a state of unbelief it is expressly said, that “the God of this world hath blinded their eyes.” But by the Gospel, accompanied with power from on high, they had been “turned from darkness unto light, and from the power of Satan unto Godg.” They now acknowledged Jesus as their Saviour; and had obtained “reconciliation with God through the blood of his cross.” They had now an insight into that stupendous mystery, which all “the angels in heaven are desiring to look into,” the redemption of the world by the sacrifice of our incarnate God; and, together with that, had acquired just views of the state in which a redeemed sinner ought to live. In a word, they had been “brought out of darkness into marvellous light.” So that they were able to appreciate the necessity and the excellency of the commandment which was now enjoined.]

But let us contemplate this glorious change,

  II.      As fulfilled also amongst ourselves—

Certainly, the true light does shine among you—

[The Lord Jesus “Christ is fully preached among you.” His person, his work, his offices are set before you. You have seen from time to time the types, as completed in their great Antitype; and the prophecies, as fulfilled in him to whom they had respect, even “Jesus of Nazareth, the Son of Joseph.” The covenant of grace, which was made with him in our behalf, has been opened to you, and all the great and precious promises that are contained in it unfolded to your view. Salvation, in all its freeness, and in all its fulness, has been offered to you; and all the perfections of God, as pledged for your encouragement, have been brought in review before you. Nor has the nature of evangelical obedience been either partially or sparingly declared. The distinction between the letter and the spirit of the law has been copiously displayed; and all the high requirements of the Gospel been made known; and not declared only, but enforced also by every species of argument that could address itself to your understanding, your conscience, or your will. I say not, that these things have been so fully manifested as they ought to have been, or might have been: because, if my own views had been more enlarged, and my own soul been more deeply impressed with these things, my ministrations would no doubt have been more luminous and beneficial: but this I can say, that I have “not knowingly withheld any thing that could be profitable unto you;” nor, according to the measure of light and grace given unto me, “have I shunned to declare unto you the whole counsel of God.” In this respect therefore I may say, that, if at any time there have been darkness here, that darkness is past: and the true light shines among you, in such a degree, at least, as is sufficient to “guide all your feet into the way of peace.”]

But can it be said that the darkness is passed away from the souls of all?

[Would to God that my text were true in this extent also. Beloved brethren, are not many of you still in the darkness, if not of Judaism itself, yet of the Judaizing teachers, who insisted on combining some obedience of their own with the merits of Christ? Are not the beauty, and glory, and excellency of our holy religion so indistinctly seen by many amongst you, that it produces scarcely any effect upon your hearts and lives? If we look at morals, are not your views of them also very imperfect? Read our Lord’s Sermon on the Mount, and see whether your heart go along with it in all that it inculcates respecting patience, forbearance, meekness, forgiveness? Read St. Paul’s description of love in the 13th chapter of his First Epistle to the Corinthians, and see whether that be the standard at which you aim, and by which you estimate your attainments? Have you any idea of your duty to your brethren requiring, that, if it may subserve their spiritual and eternal interests, you should lay down your life for them? I will not ask what speculative notions you may have of these things; for in that respect your views may be correct enough: but what is your practice? it is by that that your character must be tried: and, when tried by that, say whether you are not found altogether wanting. That there is great danger of self-deceit in reference to this matter, is clear from what the Apostle says in the very words following my text: “He that saith he is in the light and hateth his brother, is in darkness even until now. He that loveth his brother, abideth in the light; and there is none occasion of stumbling in him; but he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.” You perceive that a man may be very confident that he is in the light; and yet be so defective in respect of love, as to be in utter darkness, and going he knows not whither. I pray you, guard against so fatal a delusion as this; and never conceive yourselves to be “children of light,” till your whole spirit and temper, candidly examined, attest that you are “walking as children of the light.”]

  It may be that you would wish to have two QUESTIONS solved:

With answering them, I will conclude the subject—

  1.      How shall I obtain the change spoken of in the text?

[Many directions I might give you; and all proper in their place: but there is one, which, if it do not supersede all others, will at least prove amply sufficient for this occasion. Our blessed Lord says, “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” Here the direction is from such authority as cannot be withstood, and at the same time so complete, that, if followed, it cannot but succeed. In truth, all other directions, in comparison of this, are like advising persons to light a taper of their own, when they might come forth at once to the noonday sun. By the Lord Jesus Christ the whole darkness, whether from without or from within, shall be dispersed at once. The nature and perfections of God, the spirituality and extent of the law, the use of the whole of the Mosaic ritual, together with the whole work of redemption, will all be made visible as the light itself, to one who obtains just views of Christ. The whole system of morals too will he rendered clear and luminous; and all the sublime motives and encouragements to obedience be reflected with irresistible efficacy upon the soul. This then I say; Go to the Lord Jesus Christ: follow him: contemplate him; believe in him as having in himself all fulness for the supply of those who trust in him: and you shall soon “be guided into all truth,” and experience in the richest abundance the glory and blessedness of his salvation.]

  2.      How shall I improve that change, supposing it to have been wrought within me?

[This is a question which every child of light should ask: and, as our blessed Lord answered the former, so shall the Apostle Paul answer this. Speaking to persons who were truly enlightened, he says, “Ye are all the children of the light and of the day: we are not of the night nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober: for they that sleep, sleep in the night; and they that be drunken, are drunken in the night: but let us who are of the day be sober, putting on the breast-plate of faith and love, and for an helmet the hope of salvation.” You can easily perceive that a change of views should be followed by a corresponding change of conduct; and, consequently, that henceforth you should “have no fellowship with the unfruitful works of darkness, but rather reprove them.” The mercy vouchsafed to you, has not been given for yourselves alone, but for others also; before whom you ought to “shine as lights in a dark place,” yea so to shine, that all who “behold your light may be constrained to glorify your Father that is in heaven.”]

MMCCCCXXXVII

THE DIFFERENT GROWTH AND PRIVILEGES OF GOD’S CHILDREN

  1 John 2:12–14.

I write unto you, little children, because your sins are forgiven you for his name’s sake. I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

THE word of God is intended for every individual of mankind, that all, being acquainted with their own state, may know what God says respecting them. On this account it is the duty of ministers to mark with accuracy the discriminating features of every character, and, by “rightly dividing the word of truth,” to “give to every one his portion in due season.” St. John affords us a good example with respect to this: for, not content with “separating the precious from the vile,” he arranges the saints themselves into distinct classes, according to their several attainments, and declares to each those peculiar marks wherein they differ from each other.

There is indeed a tautology in this place, such as does not occur in any other part of the inspired volume. Whether this was intended, or whether a considerable part of the thirteenth verse was inserted by the mistake of an early transcriber, we cannot say: but the whole of that verse, except the last clause, might be omitted without any loss, because every word in it is repeated afterwards.

Our intention is simply to address the several classes of Christians here specified; first drawing their respective characters, and then setting before them their distinctive privileges and attainments.

  I.      We speak to “you, little children”—

[In order to come under this title, it is necessary that you should have been “begotten with the incorruptible seed, the Word of God,” and been brought into God’s family by the renewing influences of his Spirit. It is not supposed that you have grown to any stature in the family of Christ, but, on the contrary, that you have either recently “come out of darkness into the marvellous light of the Gospel,” or, at least, made very little advance in the divine life. You are, however, born again. You have seen your guilt and helplessness; you have fled to Christ for refuge: you have sought for mercy through the blood and righteousness of your incarnate God. You have obtained a new nature: and, though you are yet weak in all your faculties and all your powers, there is no part in you that is wholly unrenewed. Your understanding, though dark, is enlightened with some rays from the Sun of Righteousness. Your affections, though far from pure, are yet, on the whole, turned to God, and heavenly things. The Divine image, though far from perfect, is, in a measure, formed upon your souls; so that it already appears whose you are, by the resemblance which you bear to your heavenly Father.

Hear then the privileges which belong to you. In the first place, we declare from God himself, that “your sins are forgiven you.” Whatever they may have been, however numerous, however heinous, (God makes no distinction, nor can we presume to make any,) they are all “blotted out of the book of God’s remembrance,” nor shall so much as one of them ever appear in judgment against you. From the first moment that you believed in Christ, and became truly regenerate, this was your happy portion: you were not to wait for it till a life of holiness should confirm your title to it: a free and full pardon was yours, the very instant you became a child of God. But remember for whose sake this pardon has been bestowed upon you. It has not been for your own sake; for you deserved nothing but wrath; yea, if God at this moment were to enter into judgment with you according to your present deserts, you must inevitably perish. God has had respect to his dear Son: and “for HIS sake” has forgiven you. The pardon you enjoy, was bought with the precious blood of Christ. It is altogether on account of what Christ has done and suffered for you, that you have found acceptance. “There is no other name given under heaven whereby you, or any other sinner, can be saved, but the name of Jesus Christ.”

Further, it is said of you, that “ye have known the Father.” Your views of the Gospel are at present very partial, and confused. You merely see that you were sinners before God: and that God, in infinite mercy, sent his only-begotten Son to die for you; and that through the death of Christ you are to obtain mercy. Hence you are emboldened to look unto God as reconciled to you in Christ Jesus; and with a spirit of adoption to cry, Abba, Father. Thus, though you see as yet but little of the work and offices of Christ, you know the Father as a just, yet merciful, and gracious God.]

  II.      We would next address “you, young men”—

[As in the natural world children grow up to manhood, so in the spiritual world there is a similar progress to maturity. We might proceed to draw the necessary distinctions between your infantile and adult state: but the privileges annexed to your state in the words of our text, will serve at the same time to mark the progress which you have made in the divine life; and therefore we shall confine ourselves to them.

You then are declared to be “strong:” and in this you differ widely from your former state: for whereas you formerly were liable to be “tossed to and fro by every wind of doctrine,” and to be overcome by every temptation, you now have obtained a stability both in knowledge and in grace. Not that you are stronger in yourselves than you were formerly: but you have learned how weak you are; and have been led to rely wholly on the Lord Jesus Christ; and “through him have been enabled to do” what, in your self-confident state, you were unable to perform. Hence “ye are strong; but it is in the grace that is in Christ Jesus, and in the power of his might.” Your conscious weakness is the means of your strength. You can say with the Apostle, “when I am weak, then am I strong.”

It is characteristic of your state also, that “the word of God abideth in you.” When you were children, you knew but little of the word of God; but you have studied it: you have “desired it, and delighted in it, as unadulterated milk; and by means of it have grown up” to maturity. You have found that there is no weapon so powerful as that. You have learned, not only from the Saviour’s example, but from your own experience, that one single arrow taken out of that quiver is sufficient to vanquish all the hosts of hell. Hence you have been led to treasure up the promises in your memory; and to have recourse to the inspired volume for direction and support in every emergency.

Further, it is said, that “you have overcome the wicked one.” In your earlier days Satan beguiled and vanquished you in ten thousand instances; but now you have attained the knowledge of his devices. He himself, if we may so speak, has at last taught you how to repel his assaults, and to resist him with success. You are become expert in the spiritual warfare. You know how to wield “the sword of the Spirit.” You know when and where to expect your enemy. You know the way in which he manages his assaults. And you have learned to combat him upon your knees. This, though a disadvantageous posture in earthly conflicts, you have found to be the best that can possibly be resorted to in the spiritual warfare. Hence you have had the comfort of seeing that wicked fiend, who assaulted you with the subtilty of a serpent, and the fury of a roaring lion, flee from your face intimidated and confounded.”

O remember these your high privileges, and labour continually to walk worthy of them! — — —]

  III.      Lastly, we would speak to you also who are “fathers” in Christ—

[As age and experience elevate a man to a higher rank in the community than he possessed while in the vigour of his youth, so it is in the Church of God. Not that age, or even long continuance in the Church of Christ, can entitle a man to the appellation of “father:” for some are not born to God till they are far advanced in life; and others, through carnality or sloth, have made so little progress in religion, that they have need to be treated as babes, when, for the time that they have professed godliness, they ought to have attained the age and stature of fathers. Those only are deserving of this honourable name, who have maintained a long and successful conflict with the powers of darkness.

Respecting you then it is said, that “ye have known him that is from the beginning.” Whom he intended to designate under this expression, the Apostle himself tells us: it is Christ, who “was in the beginning with God, and was God.” Now the distinction between you and young men principally consists in this; that by your numerous conflicts you have been compelled to make use of Christ in all his offices, and have thereby attained a more extensive knowledge of his love and mercy, his power and grace, his truth and faithfulness. From your own experience therefore you can trust in him yourselves, and can exhort others also to trust in him with the most unlimited confidence, and to glory in him as their “all in all.”

See then, fathers, that ye improve your knowledge for this end: and soon ye shall “see him as ye are seen, and know him as ye are known” — — —]

  APPLICATION—

  1.      To those who are included under any of the foregoing titles—

[Let the least and meanest in God’s family rejoice in the unspeakable blessings vouchsafed unto them. But let not the most advanced imagine, that they are not yet to proceed to higher attainments. All must “war a good warfare;” all must seek to “grow in grace, and in the knowledge of the Lord Jesus:” all must “be faithful unto death, if ever they would obtain a crown of life.”]

  2.      To those who have never yet been brought into the family of God—

[Dearly beloved, the forgiveness of sins is the exclusive privilege of God’s children. This is manifestly implied in the address to little children. O then seek to be made new creatures in Christ Jesus! Our Lord tells you repeatedly that “you MUST be born again:” and that, “if you be not, you never can enter into the kingdom of heaven.” Pray then that you may “be born of the Spirit;” and that you may be interested in the Redeemer’s death. So shall you be numbered with the children of God, and be made partakers of their inheritance for evermore.]

MMCCCCXXXVIII

LOVE OF THE WORLD FORBIDDEN

  1 John 2:15–17.

Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

WHATEVER our attainments may be in the divine life, we still need the voice of warning and exhortation, to keep us from the evils to which we are exposed. As believers, we have been brought out of “a world which lieth in wickedness:” but still we are encompassed with temptations, and bear about with us a corrupt nature which is ever liable to be ensnared by them. In persons most advanced in the divine life “the flesh lusteth against the Spirit, as well as the Spirit against the flesh; so that they cannot do all that they would;” and may be easily seduced to do things, which, according to their better judgment, they would not.

The Apostle has been addressing the whole Christian Church according to their age and stature in the divine life, under the names of Little Children, Young Men, and Fathers; and now, to the one as well as to the other of these classes, he gives the injunction in our text. Let all classes therefore amongst you also receive the word as addressed personally to yourselves, whilst we consider,

  I.      The injunction here given—

There are few subjects, if any, in the whole course of our ministrations, that require a more careful and temperate discussion than that before us. The solemnity with which it is introduced, and the extraordinary emphasis with which it is impressed on our minds, evince beyond a doubt the great importance of it: whilst, as if it were of no importance whatever, or there were no danger of erring in relation to it, every one puts the construction upon it which suits his own habits and inclinations, and takes for granted that his views of it are correct. But the truth is, that there is in this subject a need for the nicest discrimination, lest, on the one hand, we make the prohibition more strict than Jehovah himself intended it to be; or, on the other hand, give to it a latitude which is contrary to his mind, and ruinous to all who practically adopt it. A man who lives in monastic seclusion will be ready to say, that this passage forbids all intercourse with the world: whilst a person living in an unrestrained commerce with the world, will see in it nothing that condemns the most unrestrained compliance with the maxims and habits of the world, provided they be not palpably and grossly immoral. In like manner they will differ as widely respecting the extent of the prohibition as the object of it; the one supposing that every degree of inclination towards the world is forbidden; the other, thinking himself at liberty to “wallow in earthly indulgences as a sow in the mire.” It is obvious therefore that we should enter on this subject with extreme caution; determining with the greatest care,

  1.      The import of the terms—

[What are we to understand by “the world?” In answer to this question, I should say, it comprehends all the things of time and sense, as standing in opposition to the things which relate to a better world. The Apostle Paul suggests to us this very distinction, when he says that we are to “look, not at the things which are seen and are temporal, but at the things which are not seen and eternal.” This will appear more clear, whilst we consider what is meant by “loving” the world. We are not to understand by it every degree of attachment to it, but only such a degree as is inordinate, and such a degree as puts its object in competition with the things which are invisible and eternal. Amongst the things of time and sense must be reckoned a man’s intercourse with his own family. Shall we then say, that a man ought to have no pleasure in the society of his own wife and children? Such an absurdity carries its own refutation along with it. Hence then I take the term, not in a positive, but comparative, sense; and regard it as importing, that we are not to give to any object of time and sense that kind or measure of affection which is due only to things of eternal moment.

The Apostle’s own explanation of his meaning will throw further light on this matter. “The lust of the flesh, the lust of the eye, and the pride of life,” are very generally understood as importing all those things which administer to sensual gratification; and those things which, when beheld, are apt to fascinate us with their attractions; and those things which men chiefly affect, as elevating them in the estimation of mankind; or, in other words, pleasure, and riches, and honour. And if to these we apply what was before specified as implied in the term “love,” we shall be prepared to determine with very considerable accuracy,]

  2.      The extent of the prohibition—

[The word “love” comprehends three things; esteem, desire, and delight: and, if we apply it in this extent to the various things above-mentioned, we shall, I think, understand with clearness the Apostle’s meaning in our text. Some measure of love, I again say, the things of this world are entitled to: they may be esteemed, as gifts from a gracious God; they may be desired, as means of honouring him, and benefiting our fellow-creatures; and they may be delighted in, as conducive to our comfort, when rightly improved: for “God has given us all things richly to enjoy.” But,

They are not to be esteemed, as though they possessed any intrinsic good. They are all in themselves empty, vain, perishing, and utterly incapable of administering any real comfort to the soul, or even of benefiting us at all, any farther than God shall be pleased to make use of them for that end.

They are not to be desired so as in the least degree to interfere with our pursuit of higher and better things. “Our affections are to be set on things above, and not on things on the earth.” The two cannot, and must not, be put in competition with each other. The one, how dear soever in itself, must be despised and hated in comparison of the other: father, mother, wife, children, yea and our own life also, must be of no account with us, if they at all stand in our way of serving and honouring our God. His claims are paramount to every other; and there is nothing either in heaven or on earth to be desired in comparison of himg.

They are not to be delighted in, as things in which, to whatever extent they were multiplied, we could be satisfied with taking up our rest. Job seems to have had singularly clear and just views of this subject: “If,” says he, “I have made gold my hope, or have said to the fine gold, Thou art my confidence; if I rejoiced because my wealth was great, and because mine hand had gotten much; this were an iniquity to be punished by the judge, for then I should have denied the God that is above.” Whoever he be that, on account of his earthly comfort, says, “Soul, take thine ease,” is justly branded as “a fool,” and to all eternity will find occasion to bewail his folly.]

With the help of these distinctions I think we may fix, with some precision, the true import of the injunction before us, and may proceed in a satisfactory manner to consider further,

  II.      The reasons with which it is enforced—

In confirmation of what he says respecting the world, the Apostle declares,

  1.      That it is not worthy of our love—

[If we look at its nature, how base is it! “it is not of the Father, but of the world.” What is there in the whole circle of the world that can boast of an heavenly origin? Nothing, not an atom of it either comes from God, or leads to God, any farther than it is sanctified unto us by the covenant of grace. It is enjoyed by heathens, as well as by Christians: and what does it do for them? Yea, what does it advance the real welfare of the great mass of the Christian world? It altogether arose out of the fall of man. In Paradise, the world was nothing; and God was all. It was not till sin had entered into the world, that the world and its lusts were put in competition with God, or that a love to present things had attained an undue ascendant over the soul. And were man still in his primeval innocence, all pleasures, riches, and honours would be of no account, any farther than God was enjoyed in them, and they were made subservient to his glory

Again; if we look at its duration, it is altogether transient: “the fashion of this world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever.” What has the lover of this world of all that he has ever enjoyed? and how long will the savour of his present enjoyments abide with him? How long can he secure the continuance of them? and what will remain of them the moment he has departed hence? On the other hand, if he love God, and do his will, he has a continual feast: his gratifications never cloy: his bliss will bear reflection, and be renewed by the retrospect: the consciousness that he has a taste for such enjoyments will itself be a source of very sublime happiness; of a happiness which he will possess under the most afflictive circumstances, and which will sooth even the pangs of death itself: and this source of enjoyment, instead of being confined to this present life, will be infinitely enlarged, and afford inexhaustible supplies of bliss to all eternity.

Say then, brethren, whether this world is worthy of a Christian’s affections? I do not hesitate to say, it is not: for it affords nothing that is capable of satisfying an immortal soul; and the poor gratifications it does afford, are all perishing even whilst they are in our hands.]

  2.      That a love to it is absolutely incompatible with love to God—

[How solemn is the declaration, “If any man love the world, the love of the Father is not in him?” This, if delivered on man’s authority, might be deemed uncharitable; but it is declared on the authority of God himself: and a very little reflection will convince us of the truth of it. Can any man conceive that an angel, if sent down from heaven to sojourn here for a time, would set his affections on things below? no; we are well assured, that he would have far juster views of earthly vanities, than to set his heart upon them: his taste would be too refined for such gross aliment. He would fulfil the duties that were assigned him, whatever they might be: but his heart would be with God; with God supremely, and with God alone. Thus then it should be with us: and thus it must be, if we be Christians indeed: for “we cannot serve God and Mammon:” “the very friendship of the world is enmity with God.” As the will or desire to serve the king’s enemies, if it were clearly proved, would constitute us traitors to our king and country, even though we had not succeeded in our efforts, so the very will and desire to be the friends of the world is itself sufficient to prove and “constitute us enemies of God.” As the love of God grows in the soul, the love of the world abates: and, as the love of the world revives, the love of God decays: the two are as opposite to each other as light and darkness: and neither can prevail but by the expulsion of the other.

Again then I ask, is not here abundant reason for the injunction in my text? If the love of God and of the world could exist together, there were some reason for harbouring both: but as they are in direct and unalterable opposition to each other, we cannot but unite with the Apostle in this salutary admonition, “Love not the world.”]

Whilst, however, I cordially unite in this sentiment, I would add,

  1.      Be careful in passing judgment upon others—

[There is scarcely any subject on which men are so prone to exercise a censorious disposition as this. They are ready to make their own habits, or at all events their own views, a standard for others: and the more strict any persons are in relation to themselves, the more apt they are to pass an uncharitable judgment upon others. But we are not capable of judging rightly for others, unless we can put ourselves exactly into their situation. A person in lower life has little conception of what may be proper for a person of opulence and distinction. Besides, there are a thousand circumstances which may produce somewhat of a diversity of conduct in persons of equal rank and station. Persons in an inferior station are ready to think that the possession of things that are valuable or splendid, is wrong: but the text does not say, that we must not possess the world; for we may possess crowns and kingdoms: nor does it say that we may not use the world, or even find pleasure in it: for we may use it, and find pleasure in it too; since, as has been before observed, God has “given us all things to enjoy, and richly to enjoy.” The prohibition relates to the heart and the affections, which are not to be set on the world, or on any thing in it, in comparison of God. And who can judge the heart? The man who lives in a palace may have far less love of the world, than his censorious neighbour that is living in a cottage. Let us judge ourselves as severely as we please: but let us leave our neighbour to be judged by him who knows the heart. “To his own master he standeth or falleth:” the rule for us to walk by is plain enough: “Judge not, that ye be not judged.”]

  2.      Be firm and determined in your own course—

[What you are to love, is here plainly declared: “The love of the Father” is put in opposition to the love of the world: and “the doing of God’s will,” in opposition to the seeking of any transient enjoyment. Let this then be your care, “even to love and serve, not the creature but the Creator alone.” Here you need fear no excess. On the contrary, as the prohibition extends to the world and to all that is in it, so the command of loving God extends to him, and to all that is in him; his whole mind, his whole will, all his perfections, all his purposes, all his dispensations. In this respect you may learn of worldly men. See how faithful they are in their adherence to the world; how active in its cause, how laborious in its pursuits, how immersed in its enjoyments, how insatiable in their desires after its richest communications. And, if you tell them that they are seeking after a mere phantom, they account you either splenetic or mad. Be ye then firm against those who would deride your pursuit of heavenly objects; and serve your God, as they serve theirs, wholly, uninterruptedly, and in defiance of all that can be said to turn you from your ways. In a word, “Be steadfast, immoveable, always abounding in the work of the Lord;” and know, that when they shall reap only vanity for their recompence, you shall find that “your labour has not been in vain in the Lord.”]

MMCCCCXXXIX

THE TRUE GROUNDS OF A CHRISTIAN’S STABILITY

  1 John 2:19.

They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.

THERE have been many apostasies from the Church of God, in every age. Of those who for a time were Christ’s disciples, “many went back, and walked no more with him.” Of such apostates the Apostle Paul also complainedb: and of such St. John speaks, in the words before us. There had, many years before, been teachers who “went forth from the Apostles in Judæa, subverting the souls of men by inculcating the necessity of circumcision:” so now, there were some who separated themselves from St. John, and the Church under his care; and, either by their false doctrines or unholy lives, brought disgrace upon the Gospel, and obliged the Apostle to guard the whole Christian Church against them. He calls them antichrists; because, in fact, whatever they might pretend, they were the greatest enemies to Christ. Not that they had ever been truly upright before God: for, if they had been really one in heart and spirit with God’s Church and people, they would never have gone out from them; but God suffered them thus to depart, that the Church might no longer be injured by them, or be involved in their disgrace.

But St. John had a further reason for exposing these apostates. It had been foretold by our blessed Lord, that, previous to the destruction of Jerusalem, “there should arise false Christs, and false prophets, who, if it were possible, should deceive the very elect;” and that the prevalence of those persons should be “a sign that the destruction of the Jewish Church and polity was near at hand.” St. John refers to it in that view: “Little children, it is the last time: and as ye have heard that antichrist shall come, even so now are there many antichrists; whereby we know it is the last time.” Then he adds, “They went out from us; but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.”

To elucidate these remarkable words, I will shew,

  I.      Why the insincere are suffered to become apostates—

All who are insincere do not become apostates: for we are told, that the tares will grow together with the wheat, even to the harvest. But God is pleased to leave some of those who join his Church to apostatize from it;

  1.      That they may be exposed to merited disgrace—

[Those who are insincere in their profession of religion greatly dishonour God, and do incalculable injury to his Church and people. It is but just, therefore, that they should be left to expose themselves, and to “make it manifest that they never truly belonged to the Church of Christ.” They were as branches of the living vine, it is true; but they were only dead branches, whose end was to be broken off, and burned. True, they were not distinguished from others by their brethren; who could see no further than the outward act, and were led from Christian charity to put the most favourable construction on all which they did. Not even Judas, who was a thief from the beginning, was suspected by his fellow Apostles: in fact, they all questioned their own sincerity, rather than his. Much less was Demas discoverable from others: indeed, so eminent was his profession, that he was twice joined with St. Luke, by the Apostle Paul, in his salutations to the Churches: but we can have no doubt but that the world was really uppermost in his heart during the whole time of his profession, though, perhaps, unperceived even by himself: and at last he betrayed to all his lurking preference, and “forsook the Apostle Paul, having loved this present world.” But, as “amongst the heathen, who did not like to retain God in their knowledge, God gave up many to a reprobate mindk;” so he gave up these also to the evils of their own hearts, that on them might come the shame and condemnation which they so richly merited: “They received not the love of the truth, that they might be saved; and God gave them up to their own delusions, that they might apostatize and perish.”]

  2.      That they may be a warning to others—

[Lot’s wife is particularly presented to us in this view. She came out of Sodom with her husband; but her heart was there; and she looked back, and was made a pillar of salt; that is, an everlasting monument of God’s righteous indignation, and a warning to all future generations. Hence our Lord says, “Remember Lot’s wife.” In like manner, the abandonment of the Israelites in the wilderness to their own lusts, and to the punishment consequent upon them, was ordained of God to be a warning “to us, upon whom the ends of the world are come, to the intent that we should not lust after evil things, as they didn.” In truth, every instance of apostasy speaks loudly to us, “not to look back, after we have once put our hand to the plough;” since, if we do “turn back, it will be unto perditionp,” and “our last end will be worse than our beginning.”

But the remarkable assertion of the Apostle, relative to the stability of the upright, leads me of necessity to shew,

  II.      What security the upright have, that they shall never be left so to dishonour their holy profession—

It is of great importance that this subject be understood aright. The doctrine of the perseverance of the saints, as it is called, is by many accounted extremely dangerous and delusive; but if it be duly explained, and placed on its proper grounds, it will commend itself as perfectly unexceptionable, and as indisputably true.

It is affirmed by some, that there is in true believers an indefectible principle of grace, which renders it impossible for them to fall—

[I confess, I think this a very erroneous view of the subject; and I think that the passages of Scripture adduced in proof of this doctrine do not warrant the conclusions drawn from them. Our Lord, we are told, asserts, that “the Holy Spirit shall be, in his people, a well of water springing up unto eternal life.” But this only marks its constant tendency, without determining its absolute and certain issue. St. Peter also says of Christians, that “they are born again, not of corruptible seed, but of incorruptible:” but he tells us, in the very next words, what that seed is; it is not an inward indefectible principle of grace, but “the word of God, which liveth and abideth for ever.” And this throws the true light upon another passage which is cited in confirmation of this point, even on that assertion of St. John, “Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of Godt.” A man really born of God doth not, and will not, commit sin, as once he did: for the tendency and operation of divine grace will be, to keep him from it. But the absolute indefectibility of the grace received by him is not here asserted: nor is it asserted in our text, when it is said, that, if those apostates had been really and vitally united to the Church, “they would have remained with the Church.” The doctrine itself is true; but the ground, on which some endeavour to establish it, is, in my apprehension, unsound and erroneous: for I do not conceive that there is, or ever was, upon the face of the whole earth, a man who could say, “I have within me an indefectible principle of grace, so that I cannot fall, or cannot perish.” Even Adam in Paradise could not say that: and sure I am that St. Paul did not entertain that sentiment, when he said, “I keep my body under, and bring it into subjection, lest that, by any means, after having preached to others, I myself should be a cast-away.”

The stability, of which my text speaks, stands on other grounds: it arises from,

  1.      The immutability of God’s purpose—

[“God’s counsel shall stand; and he will do all his pleasure.” And this counsel he has exercised in reference to the salvation of men; some of whom he has “chosen before the foundation of the worldy,” yea, and “chosen unto salvation,” through faith in his dear Son: and “those, whom from eternity he has predestinated to the adoption of children, he calls and justifies in time, and glorifies in the eternal worlda.” And, as in his nature “he changeth not,” so, in reference to these things, “there is with him no variableness, neither shadow of turningc:” and on this our hope, and the hope of all his people, is founded: for, seeing that, “in order to shew to us the immutability of his counsel, he has confirmed his promise with an oath, we, who have fled to Christ for refuge, have from that very circumstance the more abundant consolation.” On this ground, all his people maybe confident that “he will perfect that which concerneth theme;” and that “He who hath begun the good work in them, will perform it unto the day of Jesus Christ.” On this ground, the very least and weakest of his saints may hope that they shall “endure unto the end;” since they are assured that God “will never, never leave them, or forsake themh.”]

  2.      The sufficiency of his grace—

[Were man expected to keep himself, there is no one who must not sit down in despair. But we expect that God will exert in our behalf that very power which raised up his dear Son from the dead; and that “his strength shall be made perfect in our weaknessk.” We know that “his grace is sufficient for us,” how great or numerous soever may be the difficulties with which we have to contend. We are assured, that “none can ever pluck us out of his handsm;” and that, as “he will not depart from us,” so his fear put into our hearts will be sufficient to keep us from ever departing from him; and, consequently, we may even now exult and triumph over our enemies, almost as we shall do in heaven itself; saying, “Who shall separate us from the love of Christ? Yea, we may be persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.”]

It may be asked, Wherein does the difference between the two views appear?

[Things often commend themselves more by an easy and familiar illustration, than by a long train of argument. We will therefore, with permission, use the simplest illustration that can well be imagined. Only let it be first remembered what it is that we are undertaking to illustrate. It is this. Man, by conversion, is brought into a state which the natural man, by his own powers, can never attain. When he is brought into that state, some think that an indefectible principle is infused into him; and that, in consequence of that abiding and indefectible principle, he is, and must of necessity be, preserved from falling. I admit that he shall be kept from falling; but I deny that it will be through the necessary influence of grace already received. I assert, on the contrary, that he is in himself as liable to fall as ever, and that it is from an extrinsic source he derives all his stability: and that, consequently, whilst he has the strongest possible hope in God, he ought to keep in abiding and undiminished exercise a holy fear: yea more, I must say, that, if once he lose that fear, and become self-confident, he is already on the very verge of destruction.

Now, then, take the illustration which is familiar to the mind even of a child. A kite soaring on high is in a situation quite foreign to its nature; as much so as the soul of man is, when raised above this lower world to high and heavenly pursuits. A person at a distance sees not how it is kept in its exalted station: he sees not the wind that blows it, nor the hand that holds it, nor the string by whose instrumentality it is held. But all of these powers are necessary to its preservation in that preternatural state. If the wind were to sink, it would fall: if the hand should cease to hold it, or the string should break, it would fall. It has nothing whatever in itself to uphold itself: it has the same tendency to gravitate to the earth as ever it had; and, if left for a moment to itself, it would fall. Thus it is with the soul of every true believer. It has been raised, by the Spirit of God, to a new, a preternatural, a heavenly state; and in that state it is upheld by an invisible and Almighty hand, through the medium of faith. And upheld it shall be; but not by any power inherent in itself. If left for a moment, it would fall as much as ever. Its whole strength is in God alone; and its whole security is in the unchangeableness of his nature, and in the efficacy of his grace. In a word, “it is kept by the power of God, through faith, unto salvation.”

There is, indeed, one particular, in which the illustration fails; namely, that the kite is upheld without any concurrence of its own; whereas the soul, notwithstanding its entire dependence on God, does yet, in fact, “work out its own salvation.” I grant this: I grant, that what God effects for the soul, he effects through the instrumentality of its own volition and action. But it must be remembered, that “it is He, and He alone, who works in the soul either to will or to do;” and, consequently, that the work is as much his, as if the believer himself were purely passive: only, indeed, inasmuch as the believer’s concurrence is necessary, he has the greater cause to implore of God that aid, “without which he can do nothing.”

If it be said, that here is a distinction without a difference; and that, since the certainty of the saint’s salvation is admitted, it signifies not what the means are by which he is saved; I reply, that, on the supposition of the grace which has been once received being absolutely indefectible, a man will feel no occasion for fear: but, if he depend solely and entirely on God, he must exercise fear as well as faith. In the one case, confidence alone is encouraged; but, in the other, humility: in the one case, faith alone is called for; in the other, it must be blended and tempered with holy fear. And this very distinction is marked by the Apostle Paul; “Thou standest by faith: be not high-minded, but fear.”]

  Let me, then, in CONCLUSION say, Behold,

  1.      What need we have to cry mightily to God for grace—

[Perish we must, if God uphold us not. And it is in the continued exercise of prayer alone that we can hope for those supplies of his grace which are necessary for us — — — “Pray, then, without ceasing;” and beg of him to “hold up your goings in his paths, that your footsteps slip notu” — — —]

  2.      What need we have to guard against the means and occasions of sin—

[We are in the midst of a defiling and ensnaring world; and have need of continual care and watchfulness, to “keep our garments clean.” If we become careless, Satan will not fail to take advantage of us, and to draw us into siny. David and Peter shew us very abundantly how frail we are, and how prone to fall, if once we enter into temptation. Hence we are told to “come out from the ungodly world, and not to touch the unclean thing,” if we would have the presence and the blessing of our God. Our eyes, our ears, “our hearts, we must keep with all diligencea;” for it is by resisting Satan that we must overcome him: and then only, when we, on our part, contend manfully with him, are we authorized to hope that “God will bruise him under our feetc.”]

MMCCCCXL

THE UNCTION OF THE HOLY ONE

             1 John 2:20.

Ye have an unction from the Holy One, and ye know all things.

IT is a melancholy fact, that, in every age of the Church, persons have arisen from the bosom of the Church herself, not only to “speak perverse things, and draw away disciples after them,” but even to introduce “damnable heresies, and to deny the Lord that bought themb.” Such antichrists had been foretold by our Lord himself; and, even in the apostolic age they existed in great numbers. These persons, for a length of time, could not be distinguished from the truly pious: for though the more eminent Christians, who had “the gift of discerning spirits,” might see something materially wrong in the spirit and temper of their minds, yet, inasmuch as their defects were not generally visible, nor of so determined a character as to call for public censure, they were suffered to grow up as tares among the wheat, till, by their own wilful apostasy, they manifested their character before all. From their contagion, however, the truly upright were preserved. And that which was made instrumental to their preservation was, “an unction from the Holy One,” whereby they were enabled to “discern all things,” and consequently, by “proving all things, to hold fast that which was good.”

From hence we see,

  I.      The distinguishing privilege of true Christians—

They “have an unction from the Holy One”—

[The Lord Jesus Christ is undoubtedly that “Holy One” from whom the unction proceeds. By this name he is frequently designated, both in the Old Testament and the Newe: and, in order to the execution of his mediatorial office, he himself was “anointed with the Holy Ghost,” and fitted for the discharge of all that he had undertaken. It was foretold that he should be so anointedh; and the prediction was visibly fulfilled at the time of his public consecration to his high office. Of this Spirit he received “without measurek:” and the holy oil, poured out upon his sacred head, “descends to the skirts of his garments.” But at his ascension to heaven this divine unction was committed to him in a more particular manner, in order that he might pour it out upon his people, who were to be anointed to some of the same offices which he himself sustained. This was foretold by David: and the accomplishment of it is declared by the Apostle Paul: but there is a difference between the passage as uttered by the prophet, and as cited by the Apostle; a difference worthy of particular observation. David says, “Thou hast ascended on high; thou hast led captivity captive; thou hast received gifts for men:” but St. Paul, in quoting it, says, “When he ascended up on high, he led captivity captive, and gave gifts unto men.” The truth is, that Jesus received this gift, on purpose that he might give it: and he does give it, according to the promise which he made to his people, and according to the promise which the Father himself made to them in Abraham two thousand years beforep.]

This is their distinctive privilege—

[“Sensual or natural men have not the Spirit:” and it is in consequence of their not having it, that “they separate themselves,” precisely as those did who are spoken of in the text. But every true believer has this divine unction abiding in himr: and it is from the very circumstance of his having received this unction, that the believer is emboldened to claim, as it were, a relation to his God. Without this, he would not be able to perform any part of his duty aright: he could not “walk” acceptably to God, but by the Spirit: he could “not even pray as he oughtu:” he could “not so much as call the Lord Jesus Christ his Lord, but by the Holy Ghost.” To this divine unction he is indebted for the very existence of life in his soul: and the man who has it not, is even dead before Gody. And hence he may affirm, without the remotest danger of mistake, that, “if any man be led by the Spirit of God, he is a Son of God;” and, on the contrary, that “if any man have not the Spirit of Christ, he is none of his.”]

To estimate aright this high privilege, we must further consider,

  II.      The benefit they derive from it—

When it is said, that “they know all things,” we must of course not so interpret the words as to include the knowledge of arts and sciences, or even a scientific knowledge of religion itself. The Apostle means only, that by this divine unction the Christian attains an acquaintance with all things that are necessary,

  1.      For his preservation from error—

[Human wisdom is not sufficient for this: and the more it is relied upon, the more likely it will be to deceive and ruin us. To be “wise in our own conceit,” and to “lean to our own understanding,” are marks of extreme weakness and folly; and those who habitually indulge these evils, are sure, at last, to fall: for God, who has promised to guide and instruct the humble, has declared, that “he will take the wise in their own craftinessc.” That we may see what a preservative this divine unction is, let us bear in mind, that he who has it, “has in himself the witness” of all the most important truths of Christianity; so that, when a deceiver endeavours to subvert his faith, he has in his own bosom a conviction which nothing can shake. He may not be able to answer the arguments that are brought against him, any more than he could maintain a disputation with one who should assert, as some have done, that there is no heat in fire: but he can no more be turned from his persuasion, than he could be made to believe that there is no sun in the firmament, or that he could subsist without food. An adversary might dilate upon the dignity of human nature till his voice failed him: but he could never persuade a Christian that the heart is any other than what God has declared it to be—“deceitful above all things, and desperately wicked.” He might expatiate upon the sufficiency of man’s righteousness to justify him before God: but he could never induce a true penitent to rely on any thing but the righteousness of the Lord Jesus Christ, “the righteousness which is of God by faith.” He might assert, as confidently as he would, the ability of man to fulfil the will of God: but the man that has this divine unction knows “that without Christ he can do nothingg.” Thus he has, if I may so speak, a compass whereby to steer even in the dark, and can traverse the seas in safety; whilst those who have only the dictates of human wisdom for their guide, are left to run on rocks and shoals, to their eternal ruin.]

  2.      For his final salvation—

[This divine unction, duly improved, shall be sufficient for every thing to which the Christian is called. By it, he shall mortify the whole body of sin. By it, he shall be able to sustain every affliction that can come upon him. By it, he shall be changed into the perfect image of his Godl.

We must not, however, misunderstand the Apostle, as though this unction of the Holy One superseded an attention to the word of God, or the necessity of continual diligence on our part. The word of God is, after all, our only directory: and to imagine, as some do, that the light within renders the written word unnecessary, is a very dangerous error. The light within is necessary, just as the light of the sun is for the discovery of time upon the dial: but as the dial is of no use without the sun, so neither will the sun suffice without the dial. And, whatever office the Holy Spirit executes, he executes it by and through the written word. Nor let it be supposed that we can acquire divine knowledge without much studious application to the word of God: for Solomon tells us, that it is not by either prayer or study, separately, that we can attain knowledge: it must be by both combined: “If we cry after knowledge, and search for it as for hid treasures, then shall we understand the fear of the Lord, and find the knowledge of God.”

It is proper I should yet further guard against an idea, that this divine unction supersedes the necessity of diffidence on our part: for though it is true, that, on the great leading and fundamental doctrines of the fall, and of the recovery by Jesus Christ, the inward witness of these truths may suffice to preserve us, there are ten thousand errors, into which we may fall, even whilst we think that we are taught by the Holy Ghost. From damning error and apostasy he will keep his people; but not from all error: for then there would be no room left for diversity of opinion in the Church of God. But we shall never “see eye to eye” in this life. There will still be room left for difference of sentiment, in matters of minor importance: and mutual forbearance in relation to them will be necessary, even to the end. In things essential, there should be unity; in things non-essential, liberty; and in every thing there should be charity.]

  ADDRESS—

  1.      Those who doubt the doctrine of our text—

[To speak of a divine unction, as given to us to secure us from error, and to bring us to salvation, appears, to many, to be a wild and enthusiastic conceit. They believe that the Holy Ghost was given formerly to the Church for the working of miracles; but they will not believe that he is continued to the Church, for the purpose of guiding, and comforting, and sanctifying the soul. But to any one who doubts his need of the Holy Spirit, I would say, What did our blessed Lord mean, when, in counselling the Laodicean Church, he said, “Anoint thine eyes with eye-salve, that thou mayest see?” I do not conceive it possible to explain away that passage; or for any one, who believes the Scripture, to doubt but that there is an unction of the Holy One, which we all need, in order to the attainment of a spiritual discernment. It is the office of the Holy Spirit to “glorify Christ, by taking of the things that are Christ’s, and shewing them unto us.” Let not prejudice, then, keep any from seeking this inestimable benefit; but let all entreat of God to send down upon them “a spirit of wisdom and revelation in the knowledge of Christ;” and so to “guide them into all truthq,” that they may “be saved in the Lord with an everlasting salvation.”]

  2.      To those who profess to be living in the experience of it—

[Have any of you been thus anointed, and thus preserved? Then give God the glory of it; and say with the Apostle, “He who hath established us in Christ, and hath anointed us, (you observe the union of the two, as in the text,) is God.” But remember, that the world can only judge of your professions by your practice. You profess, that “by the unction of the Holy One you know all things:” let it be seen, then, that by the unction of the Holy One you do all things. It is by your fruits that you must be judged, both by God and man. See to it, then, that you guard against that conceit which so prevails in heretics and apostates. To your latest hour you must retain a childlike spirit, and particularly in the simplicity and docility of your minds. You must guard, too, against every corrupt bias. “If your eye be single, your whole body will be full of light: but if your eye be evil, your whole body will be full of darkness.” In particular, be careful not to make the truths of God an occasion of needless contention. For the fundamentals of religion you must indeed contend, and that earnestly, if need be; but even in reference to them, it would be better to recommend to your adversaries, and to cultivate for yourselves, the study of the Holy Scriptures with prayer. In this way, you will “grow both in knowledge and in grace;” and “your light will shine brighter and brighter unto the perfect day.”]

MMCCCCXLI

BELIEVERS ARE SONS OF GOD

  1 John 3:1.

Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God.

RELIGION is altogether a mystery: every part of it is deeply mysterious. The restoration of a fallen soul to God! The means of effecting that restoration — the death of God’s only dear Son, as a sacrifice for sin; and the operation of his Spirit in the sinner’s heart! The effect produced—the translation of a soul from the family of Satan to the family of Almighty God! This is the point which the Apostle is contemplating in my text: and it fills him, as we might well expect, with the profoundest wonder and admiration: “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God!”

That we may enter into the Apostle’s views, and attain somewhat of his spirit, I will endeavour to shew,

  I.      What is comprehended in the relation of sons—

No one need to be informed on this subject, as far as it relates to men. But in the relation as borne to God, there is much which needs to be elucidated. In it are comprehended,

  1.      An adoption into his family—

[By nature, we belong to a far different family: for “we are of our father the devil:” and, being “children of disobedience,” we are also “children of wrath.” But God takes to himself a people out of that wretched mass, and adopts them as his own; giving to them the name of sons, the privileges of sons, the endearments of sons, and acting towards them in all respects as a loving Father — — — It is in and through the Lord Jesus Christ that he effects this. In “sending his Son to redeem them that were under the law,” he did it, “that we might receive the adoption of sons.”]

  2.      A participation of his nature—

[When man adopts any person, he may deal with the adopted person as his son; but he can never really make him a son. But when God sets apart any for this high relation, he creates them anew, and makes them entirely “new creatures.” He imparts to them his Holy Spirit, and makes them “partakers of the divine nature;” so that they become, in reality, his sons; being “begotten of him,” and “born unto himc.” Hence, with the new relation, there spring up in their souls new views, new dispositions, new desires, new habits altogether: and in God also there arises, not a mere arbitrary good-will, but a paternal interest, a special regard, such as exists in every part of the creation between the parent and the progeny. All this, then, is comprehended, (this change of nature on their part, and this peculiar regard on his,) when we speak of any as made “sons of God.”]

  3.      A title to his inheritance—

[This does not necessarily exist among men; but with God it does. Every one that is born of him, is begotten to an inheritance, even an inheritance that “fadeth not away.” “If we are sons, we are also heirs, heirs of God, and joint-heirs with Christf.” There is this peculiarity also attaching to the children of God: they are all his “first-born.” They are the brethren of Christ; and partakers with him in all that he himself inherits—his throne, his kingdom, his gloryh.]

And now let us contemplate—

  II.      The wonderful love of God, in bringing us into that relation to himself—

When it is said, “We are called the sons of God,” it means that we are really made so. And this change is altogether the effect of God’s unbounded love. Behold, then, what manner of love this is:

  1.      How sovereign!

[It is wholly unmerited on our part. There never was, there never could be, any thing in us to attract the Divine regards, since “every imagination of the thoughts of our hearts was only evil continually.” In the selection of his objects, God was as free as in the choice of Abraham from amidst an idolatrous world, or of Isaac and Jacob in preference to their elder brethren. In conferring this high honour, God has respect only to his own will, and to the glory of his own name. This is marked with peculiar strength and force by the Apostle Paul, when, speaking on this very subject, he says, “God has predestinated us to the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved.” In truth, “He loved us because he would love usk:” and because “he loved us with an everlasting love, therefore with loving-kindness hath he drawn us.”]

  2.      How beyond all human expectation!

[If man adopt any one, it is because, having no progeny of his own, he feels a want of some one to succeed to his estates: and in conferring this favour, he has respect to some qualities in the person selected by him. But God has no need of us. We can never add either to his happiness or glory. Or, if he needed any creatures to be objects of his favour, he could create any number, either of angels or men, as it should please him, and make them the happy objects of his choice. But it is not thus that he has acted. He has chosen from amongst men, corrupt and sinful men, multitudes, who shall in time, be born to him, and in eternity enjoy him. Nor is it of the best of men that he has made his selection, but often of the vilest. Even a murderous Manasseh has been made a vessel of honour, and a monument of grace; whilst millions of persons, less guilty, have been passed by. If we ask the reason of this, our Lord assigns the only reason that can be given: “Even so, Father, for so it seemed good in thy sight.” The potter has power over the clay, to do with it as seemeth him good: and “shall the thing formed say to him that formed it, Why hast thou made me thus?” True it is, that, in reference to this matter, we must say, as David did in reference to the favours conferred on him, “Is this the manner of men, O Lord God?” No; it is not the manner of men; nor ought it to be: because man has a claim on his fellow-man; but we have no claim whatever on God. He might have left us to perish, precisely as he did the fallen angels, and never have saved so much as one: and, if he have saved one, that person has reason to exclaim with wonder, ‘Why have I been taken, whilst so many others have been left?’ God, in all this matter, does as it pleaseth him; and “he giveth not account to us of any of his matters:” “His ways are not as our ways, nor his thoughts as our thoughts: but as the heavens are high above the earth, so are his ways higher than our ways, and his thoughts than our thoughts.”]

  3.      How utterly incomprehensible!

[So the Apostle declares the love of Christ to be: it has “a breadth, and length, and depth, and height, that passeth knowledge,” and defies the search of the brightest intelligence of heaven. To all eternity will the wonders of this grace be unfolding; and to all eternity will it remain as far from being fully comprehended, as it was at the very first moment it was revealed. Indeed, we must comprehend the infinite distance between the glorious Creator and his rebellious creatures; and then go on yet further, to comprehend all the wonders of redemption, before we can comprehend the smallest portion of this mystery. We must close our meditations, after all, with that with which we have commenced them: “What manner of love is this which the Father hath bestowed upon us!”]

  “BEHOLD” then, brethren, “behold” it: “Behold” it, I say,

  1.      With due solicitude to ascertain the fact—

[God has bestowed this favour upon millions: but hath he bestowed it upon us? In this inquiry we are deeply interested: nor should any one of us leave it as a matter of doubt for one single hour. But you will ask, ‘Can this point be ascertained?’ By the world around us, I readily acknowledge, it cannot be ascertained: and, if we profess to have been brought into this relation to God, we must not wonder that the world ascribe our pretensions to the workings of pride and presumption. For they know nothing of God, or of his operations upon the souls of men: how, therefore, should they be able to judge of our claims in this matter? The Apostle, in the words following my text, justly adds, “Therefore the world knoweth us not, because it knew him not.” But we may ascertain the point ourselves; for we have a standard by which to try ourselves; and we may examine ourselves by it without any difficulty. St. John elsewhere says, “To as many as received him, to them gave he power to become the sons of God, even to them that believe on his name; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” Here are the very relations of which we are speaking, and the means by which we are brought into it, and the test whereby we are to try ourselves. Inquire, then, whether you have ever “received the Lord Jesus Christ” into your hearts by faith, and whether you are “living altogether by faith on him?” — — — If you have never come to Christ as lost sinners, and cast yourselves wholly upon him, you know infallibly that you are not yet brought into this relation of “sons of God.” But if Christ be “all your salvation and all your desire,” then you possess this high privilege; for “we are all the children of God by faith in Christ Jesus:” and, if you look up to God for the gift of his Holy Spirit, he will shine upon his own work, and “give you his Spirit, to witness with your spirits, that you are indeed the children of Gods.” Again then I say, Leave not this matter in suspense; but “examine yourselves, whether ye be in the faith, and try your own selves: and never rest, till you can adopt the words of our text with a special reference to your own souls.]

  2.      With a becoming zeal to walk worthy of this high calling—

[Certainly, this relation brings with it corresponding duties. If you are made sons of God, it is that you may serve and honour him as dear children. How this is to be done, St. Paul informs us: “Be blameless, and harmless, as sons of God, without rebuke, in the midst of a crooked and perverse nation, amongst whom ye shine as lights in the world, holding forth the word of life.” Well, indeed, may the world cry out against your vain conceit, if you are not walking worthy of your high calling. God has called you, that you should be holy: and “if you have in you the hope of which we have been speaking, then will you purify yourselves, even as Christ is pure.” Look to it, then, that you walk as becometh saints, in all holiness and righteousness before God and man. By this test will you be tried at the last day; and all your professions of faith in Christ will be found a delusion, if you shew not your faith by your works. But, if God have, indeed, bestowed this honour upon you, then will his love have a constraining influence upon your souls; and you will strive to be “holy, as he is holy,” and “perfect, even as your Father which is in heaven is perfect.”]

MMCCCCXLII

THE INESTIMABLE PRIVILEGES OF BELIEVERS

  1 John 3:2.

Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

OUR Lord was hated, reviled, and persecuted unto death: but we see how glorious was his person, and how exalted his character. In the same manner his followers are treated with contempt: but God declares their state to be the most honourable upon earth. To this effect St. John represents them as slighted by man and honoured by God.

  I.      The present state of believers—

The Scripture speaks of believers in the most exalted terms. They are not merely servants, but “sons of God.”

This they are by adoption—

[Every believer was once a child of wrath. But God takes whom he will into his own familyc: he adopts them as his sons, and makes them heirs of his glory.]

They are brought into this relation also by regeneration—

[Once they had only a carnal mind that was enmity against God; but they have been born again of the Holy Spiritf; they are renewed after the image of their heavenly Father.]

They enjoy this state “now”—

[Rich and poor, learned and unlearned, partake alike of this honour; nor does God withhold it from any on account of their remaining infirmities; even now, while the world despises them, does God own his relation to them.]

What an unspeakably blessed state is this!

[How different is it from the state they were once in! How great, the privileges which they enjoy by means of this relation! How sweet the sense of this relation often is to their souls! To what a glorious state does it lead them in a better world! Well might the Apostle break forth in wonder and admiration—.]

Yet, blessed as it is, it falls infinitely short of what it will be in,

  II.      Their future state—

Very little is known respecting this—

[We can form no idea of spiritual and glorified bodies. We cannot imagine how extensive will be the capacities of the soul. We have very faint conceptions of perfect holiness and perfect happiness. Even one who had seen Christ transfigured, says, “It doth not appear,” &c.]

Yet there are some things revealed to us—

[We shall see Christ, not merely by faith, but with our bodily eyes; not veiled as formerly, but in all his glory. We shall resemble him too in all his imitable perfections. This resemblance will result from our sight of him. Even “our bodies shall be fashioned like unto his glorious body.” This shall be fully accomplished at the great day of his appearing.]

These things we may be said to “know”—

[We have already experienced the earnest of them in our hearts. When we believe in him, we have views of him which we had not before; these transform the soul into his image. Our Lord has given us the fullest assurance of these thingsl. St. Paul also leaves us no room to doubt.]

  INFER—

  1.      How wonderfully different the lot of believers and unbelievers!

[Believers are the children of God. Unbelievers are the children of the wicked one. Believers can form no adequate conception of the happiness that awaits them. Unbelievers have no idea of the misery to which they are hastening. How different will be the appearance of each in that day! How different their feelings on seeing Christ upon his judgment-seat! For what different ends will their capacities of soul and body be enlarged! What a different state will they experience to all eternity! Let none defer calling upon God for mercy. Let all seek his regenerating grace, and an admission into his family. If we will believe in Christ these blessings shall be ours.]

  2.      How bright the prospects of the true Christian!

[The Christian’s warfare will soon be over: then will come a blessedness which he cannot now conceive; another day may bring him to the full possession of it. Let these prospects animate every pious soul. Let none suffer their minds to be drawn away by the things of time. Let every one stand ready to take his flight. Let the beloved Apostle be our exampleq.]

MMCCCCXLIII

THE FRUITS AND EFFECTS OF HOPE

             1 John 3:3.

Every man that hath this hope in him, purifieth himself, even as he is pure.

THE people of God are but little known to an ungodly world: instead of being considered according to their true character, they are regarded as hypocrites, enthusiasts, and disturbers of their brethren’s peace. But this is easily accounted for: the world know not God; and therefore it is no wonder that they know not his people. But the saints themselves have a very inadequate conception of the honour that is put on them, or of the glory that is reserved for them. They know indeed that they are sons of God; but they have very little idea of what is comprehended in that relation: and as to their eternal state, they can form no precise judgment respecting it; they only know, in the general, that they shall be like God, and be with him for ever. Yet though so little known to the world, and to themselves, they have marks whereby they may be clearly distinguished; they may be known by their uniform endeavours after holiness. To this effect the Apostle speaks in the words before us; from which we shall take occasion to consider,

  I.      The Christian’s hope—

Christ is the fountain and foundation of a sinner’s hope: without Christ, all must have perished: nor has the most eminent saint any more hope than a fallen angel, except as he is interested in the merits of Christ. But through him the believer has a glorious hope;

  1.      That he is a child of God—

[Christ, having purchased us with his own blood, has reconciled us to God, and made us his children. He teaches his followers to consider themselves as standing in this relation to God, not merely like the angels who are his sons by creation, but in a more exalted manner by regeneration and adoption: and he teaches them to expect from him throughout their whole lives the blessing suited to that high dignity — — —

Now the true Christian hopes that he is brought into this happy state, and that he shall receive from God all those endearing tokens of affection which the relation of sonship emboldens him to expect. This hope of his is founded partly on the merits of his Saviour, and partly on the internal evidence which he has, that he is interested in the Saviour. The mere circumstance of Christ having laid down his life for him, would not be a sufficient ground for him to number himself among the family of God: but when he has the testimony of his own conscience that he has sought acceptance with God through the death of Christ, then he is enabled to indulge a hope that the privileges annexed to such a state belong to him.]

  2.      That he shall be with God, and like him, for ever—

[The blessings which the saints enjoy are not confined to this life: “Being sons of God, they are also heirs; heirs of God, and joint-heirs with Christ.” “Though they know not yet what they shall be, they know that, when they shall see him, they shall be like him; for they shall see him as he isd.” The time is coming, when they shall all be introduced into his immediate presence, and be with him and like him for ever. This also is an object of the Christian’s hope — — — He believes that this is the heritage of the saints; and that “what God hath promised, he is able, and willing, to fulfil.”]

That this is no barren hope, will appear from,

  II.      The effect it produces in him—

Every Christian will endeavour to purify himself to the uttermost—

[The Christian cannot wilfully live in any known sin: he will search out his corruptions, in order to subdue them; and his duties, in order to fulfil them — — — He will propose to himself the Lord Jesus Christ as his pattern: and though he can never hope to attain absolute perfection in this life, he will not rest satisfied with any thing short of that. He would gladly he “holy as God is holy, and perfect, even as his Father in heaven is perfect.” He considers how the Lord Jesus acted in reference to God: how in reference to man; and what tempers he manifested in the whole of his deportment; — — — then he labours to follow his example, and to “walk in all things as he walked.”]

To these endeavours he will be stimulated by his hope in Christ:

[He cannot endure to think himself a child of God, and yet act like a child of the devil: he cannot please himself with a prospect of enjoying and resembling God in a future life, without seeking communion with him and a resemblance to him in the present world. He will feel himself impelled to holiness by a sense of duty; by a sense of gratitudef; yea, moreover, by a love of holiness itself — — —

We must not however imagine that it is by any power of his own that he thus “purifies himself;” the duty and the exertion are his: but the power, both to will and to do, proceeds from God alone.]

We shall improve this subject,

  1.      For conviction—

[All profess to have a hope in Christ: but before we conclude that to be well-founded, we must examine what fruits it produces: Are we seeking after universal holiness? Are we contented with no measure of holiness short of perfection itself? Are we setting the Lord Jesus before us, and taking him for our pattern in all our tempers, and in our conduct towards God and man? This is the criterion by which St. John himself teaches us to judge of our hope: and St. James confirms it—by declaring, that, if in any one point (the not bridling of our tongue, for instance) we allowedly deviate from this path, “our religion is vain.” O consider this, lest your hope be only as the spider’s web, that will be swept away with the besom of destruction!]

  2.      For encouragement—

[Though we must not think our hope well founded, unless it produce in us the fruits of righteousness, yet we must not imagine that our righteousness is to be the ground of our hope, or even our warrant to hope in Christ. The only ground of our hope must be found in Christ, and in the promises which God has made to those who believe in him. We must go to Christ as sinners; and then he will enable us to live as saints. This distinction is clearly marked in the text: our hope in Christ is to precede, not to follow, the purification of our hearts: and our holiness is to be the fruit, not the root, of our hope. The same distinction is made by St. Paul also, who, having spoken of our sonship with God, says, “Having therefore these promises, let us cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God.” We must not wait till we are cleansed, and then embrace the promises: but first embrace the promises; and then make use of them for the cleansing of our souls.

What encouragement does this afford to those who feel the corruption of their hearts, and who, if their own purity were to be the foundation of their hope, would be in utter despair! Go then, how polluted soever ye are, and seek pardon and sanctification at the hands of Jesus; and you shall find him “faithful and just to forgive you your sins, and to cleanse you from all unrighteousness.”]

MMCCCCXLIV

CHRIST MANIFESTED TO TAKE AWAY SIN

             1 John 3:5.

Ye know that he was manifested to take away our sins; and in him is no sin.

AMONGST the numberless advantages which the light of revelation has conferred upon us, one of particular importance is, the strength of the motives which it suggests to us for the mortification of sin. A heathen could devise no argument beyond what related to our own welfare, and that of society at large. But Christianity discovers to us wonders, of which unassisted reason could form no conception: it declares to us, that Almighty God himself assumed our nature for the express purpose of counteracting the effects of sin, and of destroying its power. To those therefore who have embraced Christianity, here is an argument that is wholly irresistible, if once it be admitted into the mind, and suffered to have its due operation upon the soul. St. John avails himself of it in the passage before us. He is shewing to the Christian world that they must aspire after universal holiness, and purify themselves “even as their incarnate God was pure:” and the more effectually to enforce his exhortations, he makes this unanswerable appeal to all of them without exception: “Ye know that he was manifested to take away our sins; and in him was no sin.”

The destruction of sin being the great scope and end of our ministry also, we will,

  I.      Open to you his appeal—

The great end of our Saviour’s incarnation was to take away sin—

[Sin has separated man from God, and God from man: nor was it possible that they should be re-united in mutual love and amity, unless this evil were removed. But removed it could not be, either as to its guilt or power, by any efforts of man: nor could all the angels in heaven render to him any effectual aid. God therefore of his own love and mercy “laid help for us upon one that was mighty,” even upon his coequal, co-eternal Son, whom he sent into the world on this benevolent errand, to “put away our sins by the sacrifice of himselfc,” and to “subdue our iniquities” by the efficacy of his grace.

For this the Lord Jesus Christ was well fitted, by reason of his own spotless character. This I conceive to be particularly intimated in our text. The connexion between the two clauses of the text does not at first sight appear; but we apprehend, that the mention of the spotless character of Jesus is intended to convey this idea, namely, that, being himself without sin, he was fitted for the work assigned him; and could present to God such an offering as our necessities required. Under the law it was especially appointed, that the sacrifices should be without spot or blemish. The Paschal lamb was set apart four days before it was offered, on purpose that it might be scrutinized to the uttermost, and thus be proved fit for its destined use. The Lord Jesus too went up to Jerusalem four days before his crucifixion, and underwent the strictest examination at different tribunals, and was declared innocent, by Pilate his judge, by his fellow-sufferer on the cross, by the Centurion who presided at his execution: all his enemies thus unwittingly attesting, that he was indeed “a Lamb without blemish and without spot,” and that, being “just himself,” he was every way fit to “suffer in the place of us the unjustg.”

In another view too his spotless character subserves this great end of his mission: for, “being without guile himself, he has set us a perfect example:” and the best possible way of avoiding sin is, to imitate his example, and to “tread in his steps.”]

This was known and acknowledged through the whole Christian world—

[No one who believed in Christ was ignorant of the end for which he had come into the world. Hence the Apostle could appeal to all without exception, and could say, “Ye know that he was manifested to take away our sins.” The whole Scriptures bore testimony to this. All the types of the Mosaic law shadowed it forth. All the prophecies from the beginning of the world attested it. It was in this way that “the Seed of the woman was to bruise the serpent’s head.” “To finish transgression, to make an end of sin,” and to establish universal righteousness, this was to be the work which should distinguish his reign: “A sceptre of righteousness was to be the sceptre of his kingdom.” The very name that was given to him imported this: “he was called Jesus, because he was to save his people from their sins.”]

  This truth being acknowledged by all at this time, no less than in the apostolic age, we shall make the same APPEAL to you; and,

  II.      Found upon it a particular address—

As Christians you all “know” that Christ came to deliver you from sin: but do you all consider it, as you ought?

  1.      Ye who live in wilful and habitual sin—

[Do you consider what has been done to rescue you from your bondage? Do you consider that the Son of the living God, “Jehovah’s fellow,” the Creator of the universe, has come down from heaven, and assumed your nature, and died upon the cross for your redemption? Ask yourselves then, whether he would have done this, if sin had been so small an evil as you judge it to be? Can you conceive that such means would have been used for your recovery, if the state into which sin had brought you was not beyond measure terrible? Had no misery awaited you, or a misery only that was light and transient, do you suppose that God would have had recourse to such a method of delivering you from it; or that, after he has used such means to take away your sin, you incur no danger by holding it fast? You may “make a mock of sin,” if you please; but you will not think so lightly of it when you come to stand in the presence of your Judge. When the Lord Jesus Christ shall remind you of what he endured to deliver you from it, what will ye say to him? Will ye then make the foolish excuses that ye now do? No, verily: your mouths will then be shut: you will be amazed and confounded at your present folly and impiety: and it will be no consolation to you then that there are so many in the same condemnation with yourself. The antediluvian scoffers, when warned of the approaching deluge, thought it impossible that such a judgment should ever be inflicted; or consoled themselves, perhaps, that they should be in no worse plight than others. But when the deluge actually came, did they find their own terrors less appalling, or their sufferings less acute, because they were endured by others also? Nor will ye in that day find the wrath of God a whit more tolerable because of the multitudes that shall bear it with you. Had the Saviour never come, you would have had to endure the wrath of God; but since he has come, and been despised and rejected by you, you shall have to bear “the wrath of the Lamb,” even of that Lamb whom you “crucified afreshk:” and hell itself will be sevenfold more terrible, in consequence of the means which have been used to deliver you from it. Yes, the punishment of Sodom and Gomorrha will be light in comparison of yours. O that you were wise, and would consider this, ere it be too late!]

  2.      Ye who found your hopes of mercy on your own self-righteous endeavours—

[What can ye think of yourselves, when ye recollect the principles which you yourselves acknowledge? You know that Christ was manifested to take away your sins: how then do you presume to imagine, that you can remove them by any efforts of your own? Is there any such virtue in your own tears or almsdeeds, that you will rely on them, rather than on the atoning blood of Christ? Or is there any such strength in your own resolutions, that you will trust to them for the subduing of sin, rather than to the grace of our Lord Jesus Christ? Does it never strike you, that whilst you are entertaining such proud thoughts as these, you are thrusting the Lord Jesus Christ from his office, and virtually declaring, that, whatever he may be to others, he shall be no Saviour to you? Why will ye thus presume to set aside the very ends for which He came into the world? Why, when he has actually girded himself with the towel, and presented himself before you, will you say with Peter, “Thou shalt never wash my feet!” Know you not, that “unless he wash you, you have no part with him!” Be assured, he never came to make you your own saviours, but to offer you a free and full salvation. And if you will conceit yourselves to be “rich and increased in goods, and in need of nothing, when you are wretched, and miserable, and poor, and blind, and naked,” nothing re-remains for you but to reap the bitter fruits of your pride and folly — — —]

  3.      Ye who, whilst ye profess to believe in Christ, are walking unworthy of your holy profession—

[I call on you also to consider this subject. You profess that the Lord Jesus Christ has borne your sins, and that you therefore expect that no condemnation shall come upon you. But do you think that he will be satisfied with performing half his office? Do you suppose that he will take away your sins as far as relates to their guilt, and leave them unmortified as it respects their power? This he never will do: and he declares to you that he never will. Only hear how strongly St. John speaks on this subject in the words following my text: “Whosoever abideth in Christ, (as you profess to do,) sinneth not: whosoever sinneth hath not seen him, neither known him. Little children, let no man deceive you. He that doeth righteousness, (as you profess to do,) is righteous, even as he is righteous. He that committeth sin is of the devil.” What now will ye say, who are still under the dominion of pride, envy, malice, wrath, and whose conduct in your families, instead of exhibiting the image of the Lord Jesus, and constraining all to admire the excellence of vital godliness, causes religion to stink in their nostrils? What will ye say who have lewd hearts and licentious tongues? or ye who are covetous and worldly-minded, and who are in such bad repute for truth and honesty, that men would rather deal with a worldly character than with you? Ye may boast as ye will about the freeness and fulness of the Gospel salvation; but ye shall never taste of it, unless ye “put off the old man with his deeds, and put on the new man, which after God is created in righteousness and true holiness.”]

  4.      Ye who are bowed down with desponding fears—

[I must not overlook you; for the text speaks powerfully to you also. In the habit of your minds you are saying, “My sins are too great to be forgiven; or, my lusts are too strong to be subdued.” But is Christ unable to effect the work he has undertaken? Was he manifested to take away your sins, and has he proved incompetent to the task? Are we not told that “the blood of Jesus Christ will cleanse from all sin?” And that “his grace is sufficient” for all who trust in him? What then is there in your case that renders you an exception? Oh, do not so dishonour your adorable Saviour, as to doubt his sufficiency for the work that has been assigned him. Know that his blood is a sufficient “propitiation, not for your sins only, but also for the sins of the whole world;” and the weakest creature in the universe is authorized to say, “I can do all things through Christ who strengtheneth me.” Put away then your unbelieving fears; and look to him to “accomplish in you all the good pleasure of his goodness.” So shall you find that “he is able to save you to the uttermost;” and soon you shall join in that blessed song, “To Him that loved us and washed us from our sins in his own blood, and hath made us kings and priests unto God and our Father, to him be glory and dominion for ever and ever. Amen.”]

MMCCCCXLV

THE END OF CHRISTS INCARNATION

             1 John 3:8.

For this purpose the Son of God was manifested, that he might destroy the works of the devil.

THE author of this epistle survived all the other Apostles; so that, long before his death, the professed followers of Christ had had ample opportunity of shewing what the effects of religious principle would be, after that the impulse of novelty should have ceased: in some the sacred fire would burn with undiminished ardour; but in others it would languish so as to leave room to doubt whether it were not altogether extinguished. Hence, in this General Epistle, St. John lays down a variety of marks, whereby men might judge of their state before God. In the chapter before us he shews the indispensable necessity of holiness, and the extreme danger of imagining ourselves in a state of acceptance with God, whilst destitute of his image on our souls: he shews this, as from other topics, so especially from this, that the indulgence of any sin counteracts the very end for which Christ came into the world; since “he was manifested on purpose to destroy the works of the devil.”

Let us inquire,

  I.      What are those works which Christ came to destroy—

Satan, envious of the happiness of man in Paradise, endeavoured to bring him to the same state of guilt and misery to which he himself was reduced. How successful he was, it is needless now to mention: we all without exception experience in ourselves the sad effects of Adam’s fall. Two things in particular that wicked fiend has introduced:

  1.      Sin—

[This was unknown to man, till Satan invaded the peaceful regions of Paradise, and prevailed on Eve to eat of the forbidden tree. He questioned the prohibition itself, or at least the equity of it; and then, denying that any evil consequences would ensue, he urged the vast advantages that would be derived from transgressing the Divine injunction; and thus “beguiled Eve by his subtilty.” From that time he has practised upon others in a similar way, “blinding their eyes,” and putting all manner of wickedness into their heartsc. It is at his instigation that all the children of disobedience execute their wicked purposes: he, as their father, teaches them, and constrains them, as it were, to fulfil his will.

Even the godly he tempts, and labours to deceive by innumerable “wiles,” and most subtle “devices:” and, “if it were possible, he would deceive the very elect.”]

  2.      Death—

[This also he introduced; for by sin came death, as its proper “wages,” and its necessary consequence. Satan had assured our first parents that “they should not die:” but in this he shewed himself “the father of lies:” and by it he became “a murderer from the beginning.” The very instant they obeyed his voice, they died: temporal, spiritual, eternal death became their portion, and the portion of the whole human race: nor would any child of man have ever seen the face of God in peace, if the Lord Jesus Christ had not interposed to “destroy this work of the devil.” As to the great mass of mankind, they are experiencing all the bitter effects of that first transgression: inheriting a corrupt nature, they follow the bent of their own inclinations, and rush on blindfold to everlasting perdition. “The devil has taken them in his snare, and leads them captive at his willi.” Hence he is called Apollyon, and Abaddon, as being the great and universal destroyer.

Nor does he relinquish his endeavours to destroy even the best of men: “he goes about, as a roaring lion, seeking whom he may devour:” there are not any so holy, but he shoots his “fiery darts” at them, and torments them with cruel buffetings, and “desires to have them that he may sift them as wheat:” and, were he permitted, he would soon reduce even the soundest of men to chaff.]

Let us next inquire,

  II.      How he destroys them—

He came into the world, and “was manifested” in human flesh on purpose to destroy them: and he effects their destruction,

  1.      By the virtue of his sacrifice—

[The death of Christ was a true and proper atonement for sin; it was “a propitiation for the sins of the whole world:” and by it “he finished transgression, made an end of sin, and brought in everlasting righteousness.” Nor has he merely cancelled our debt, or removed our obligation to punishment, but has “abolished death, and brought life and immortality to light.” “On the cross he triumphed over all the principalities and powers of helln;” and, “by death, overcame him that had the power of death, and delivered them, who, through fear of death, were all their life-time subject to bondage.” Yes, when our final victory over sin and death shall be celebrated in heaven, to this shall we ascribe it altogether; “Thou wast slain, and hast redeemed us to God by thy blood.”]

  2.      By the operation of his grace—

[“Dead as we are in trespasses and sins, we are quickened by Christ;” and immediately begin in his strength to confliet with sin and Satan. The warfare we maintain is attended with many difficulties; so that we are sometimes ready to cry out, “O wretched man that I am! who shall deliver me from this body of sin and death?” but in our lowest state it is our privilege to add, “I thank God through Jesus Christ our Lord.” “In him we are strong;” and through his gracious communications “we can do all things:” “none can be effectually against us, whilst he is for us.” Having infused into our souls a principle of life, “he dwells in us,” and “is himself our life,” and carries us forward “from conquering to conquer,” till sin and “Satan are bruised under our feet,” and “death itself is swallowed up in everlasting victory.”]

  OBSERVATIONS—

  1.      How infatuated are they who live in wilful sin!

[Do they consider whom they serve, and against whom they fight? Do they consider that they are doing those very works which proceed from and characterize the devil, and which Christ was manifested to destroy? Reflect on your conduct, brethren, in this view, and then judge, whether ye do well to continue in it — — —]

  2.      What reason for humility have even the best of men!

[There is no man who has not daily occasion to lament his short-comings and defects. We are not any of us so watchful, but Satan finds some opportunities to deceive us; nor so expert in our warfare, but he wounds us occasionally by “his fiery darts.” And when that wicked fiend has “got an advantage over us,” with what exultation is he filled, even though he knows that he can never ultimately prevail against our blessed Lord! Be watchful, brethren, that ye do not so gratify your malignant adversary, or so grieve the Spirit of your adorable Saviour. Put yourselves more habitually under the protection and guidance of your Divine Master; and “through him you shall be more than conquerors.”]

  3.      How unbounded are the obligations we owe to Christ!

[Who but he could have ever redeemed us from sin and death? Who but he could have ever destroyed for us those works of the devil? Think what would have been the state of the world, if he had never become incarnate; what slaves we must have been if he had not liberated us; and what a death we must have undergone, if he had not died in our stead! Verily, if we felt our obligations as we ought, we should scarcely pass a moment without adverting to them, and magnifying him with songs of praise and thanksgiving. Let us dwell on the delightful thought, which, wherever it is entertained, creates a heaven upon earth: and in a little time our deliverance shall be complete; and we shall unite with all the hosts of heaven “in singing Hallelujah to God and to the Lamb for ever and ever.”]

MMCCCCXLVI

THE CHRISTIAN’S DELIVERANCE FROM SIN

  1 John 3:9.

Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

MANY mistakes in religion arise from not considering sufficiently the style and manner in which the inspired writers are wont to express themselves. They speak strongly on all subjects; and never contemplate, for a moment, the niceties of criticism; or dream of their words being weighed in a balance, so as that there shall be the minutest possible precision in their weight and import. They are content with speaking in popular language, and with conveying their sentiments in terms which every candid mind shall fully apprehend. St. Paul, speaking of the danger of persons who are once enlightened, falling away from the truth which they have received, says, “It is impossible to renew them again to repentance.” We are not to suppose, from this, that the restoration of such an apostate is a work which God is not able to effect; but only, that it is a work which we cannot reasonably hope to see effected by him. The same kind of interpretation must be given to the words which we have just read: we are not to suppose that a regenerate person is brought into such a state, that there is an absolute and physical impossibility for him to commit any the minutest sin: such an impossibility as that did not exist even in Paradise, when man was absolutely perfect; no, nor does it exist in heaven itself; since millions of once holy angels actually did fall, and were cast out of heaven for their transgression. Not intending his words to be strained to such an extent as that, the Apostle declares,

  I.      The state of the regenerate man—

To consider the Apostle as saying only that a regenerate man ought not to commit sin, would be to make him speak what is altogether foreign to the context; the whole of which evidently shews his meaning to be, that the regenerate man does not commit sin.

But, in what sense are we to understand this assertion?

[If taken in its utmost latitude, this assertion would contradict the whole Scriptures. “There is not a just man upon earth, that doeth good, and sinneth not.” “In many things we all offendc.” St. John himself declares, that “if we say we have no sin, we deceive ourselves, and the truth is not in us;” and then, intimating that the scope of his observations was to deter men from sin, he adds, “But if any man sin, we have an Advocate with the Father, who is also the propitiation for our sins.”

It is evident, therefore, that we cannot so construe his words, as to infer from them that a regenerate man has attained a state of sinless perfection. Nor, in reality, do his words properly admit of that sense: for the word which we translate “commit sin” must, of necessity, imply a continued act. In ver. 7, he says, “Let no man deceive you. He that doeth righteous-ness (it is the same word as is used in our text) is righteous, even as Christ is righteous.” This can never mean, that the person who performs one righteous act must necessarily “walk in all things as Christ walked:” it must import a habit, and not a mere insulated act: and that is its proper meaning in the text; ‘Whosoever is born of God, does not wilfully and habitually commit sin.’ The whole scope of the context, from the third verse, sanctions, and indeed requires, this interpretation. It is said, in ver. 3, that the person who has a scriptural hope of his adoption into God’s family, will “purify himself, even as Christ is pure:” and the person who does not labour to attain this purity, is declared, in ver. 8, to belong to a very different family, even that of Satan: “He that committeth sin, is of the devil.” And in the verse after the text, this contrast is brought to a point: “In this the children of God are manifest, and the children of the devil: whosoever doeth not (ὁ μὴ ποιῶν) righteousness, is not of God.”]

The assertion, thus explained, is verified in every regenerate man—

[A man “born of God” does not commit sin in the way that he was wont to do in his unregenerate state. Previous to his conversion, sin was the element in which he lived. He might, in respect to an external conformity to the law, be blameless, even as the Apostle Paul was, before his heart was changed: but he never truly gave himself up to God, or took his perfect law as the rule of his conduct: he never lived for God, or made it the one object of his life to glorify God: self was the source and end of all his actions. But from the instant of his conversion, his one inquiry is, “Lord, what wilt thou have me to do?” Not that he then becomes perfect: for to his latest hour he will find, as the Apostle did, that “there is a law in his members warring against the law of his mind, and occasionally bringing him into captivity to the law of sin, which is in his members:” yes, to his latest hour, there are things done by him which he would not, and things left undone by him, which he would gladly do: so that he is often constrained to cry, “O wretched man that I am! Who shall deliver me?” But though, through the influence of his indwelling corruption, he may have occasion to mourn over many deviations from the perfect path of duty, he never does, nor ever will, return to the love and practice of sin: if he offend in any thing, he will lament it, and implore forgiveness for it, and labour with renewed diligence and circumspection to “stand perfect and complete in all the will of God.”]

If such be the state of the regenerate man, it will be profitable to inquire into,

  II.      The means by which he has attained to it—

“He that is born of God doth not commit sin; for his seed remaineth in him.”

Let us distinctly mark,

  1.      What seed this is—

[Many imagine that the “seed” here spoken of, is an imperishable spark of grace, which not all the floods of persecution or corruption can ever quench. But it is not of grace that the Apostle speaks, but of the word of God. The word is that “seed” of which we are born: and that is incorruptible, as St. Peter has said: “We are born again, not of corruptible seed, but of incorruptible, of the word of God, which liveth and abideth for ever.”]

  2.      How it operates to its destined end—

[This seed “abides” in those who are born of God. Its operation, in the first instance, was to humble, quicken, and sanctify the soul. Being once implanted in the soul, it grows there, and continues to produce the very same effects which it put forth in the first instance. Did it come with power to convince of sin? it enlightens the mind progressively, and gives juster views to the conscience, and augmented sensibility to the soul. Did it lead to the Saviour, and inspire with a desire to serve and glorify him? it continues to give brighter discoveries of his love, and to impress the soul with a more fixed determination to live to his glory: and in this way it keeps the believer from ever returning to his former paths.

That this is the true import of the words, is manifest from what is spoken by St. John in the preceding chapter: “I have written unto you, young men; because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.” Here the same “seed” of which they were born, namely, the word of God, abideth in them; and, in consequence of that, their victories over sin and Satan are carried forward with increasing energy and effect. Such, at least, were David’s views of this matter; and therefore to all young men he gave this direction: “Wherewith shall a young man cleanse his way? even by taking heed thereto, according to thy word.” And what he recommended to them, he practised also himself; as he himself immediately declares: “Thy word have I hid within my heart, that I might not sin against theen.”

Thus then it is that the regenerate person is kept from committing sin, as he was wont to do in his unregenerate state: “The word of truth abideth in him,” both as an authoritative director, and an unerring rule; and “by it he is made free,” and “sanctifiedp.”]

The blessedness of the believer’s state will yet further appear, whilst we consider,

  III.      His security for the continuance of it—

“He cannot sin, because he is born of God.” Now it is well known, that many identify the new birth with baptism, at least so far as to maintain, that if they be not actually the same thing, they are always simultaneous and inseparable. But let this sentiment be brought to the test: let it be seen, whether it can be said of every one that is baptized, that he does not commit sin, yea, and that he cannot commit sin, because he is baptized. I would ask, Is there a man in the universe that dares to make such an assertion as this? or, if there were, would not the experience of the whole world flatly contradict him? I will not say that God may not convert a person at the time of his baptism, as well as at any other time. God may make use of any rite, or any ordinance, or any occurrence whatever, to effect his own purposes: but to say that he always creates a man anew, in the way, and to the extent, that my text speaks of, under the ordinance of baptism, is as contrary to truth as any assertion that ever proceeded from the lips of man. And as long as these words remain in the Bible, that a man “cannot sin, because he is born of God,” so long it must be obvious to every dispassionate mind that there is a new birth perfectly distinct from baptism, and totally independent of it.

As for the idea, that sin, when committed by a regenerate person, is not sin, it is too wild, and too impious, to deserve a thought.

But it is a great and glorious truth, that a person truly born of God cannot sin, as he did before he experienced that change. If it be asked, Why he connot sin? I answer,

  1.      Because God has engaged he shall not—

[God has said, that “sin shall not have dominion over his people, because they are not under the law, but under grace.” And his faithfulness is pledged to “cleanse them from all unrighteousness.” It is a part of his covenant; every iota of which he will assuredly fulfil. This, however, is not to be so understood, as if God would never permit his people to err in any respect: for the very best of men have erred, and grievously too, under the influence of strong temptation, and of the remaining corruptions of their own hearts. But God, under such circumstances, will chastise them, till they shall return to him with deep humiliation and contrition, and till they renew their application to the blood of that great Sacrifice which taketh away the sins of the world. “It is not his will that one of his little ones should perish;” “nor will he suffer anyone to pluck them out of his hands.”]

  2.      Because he will supply him with grace, that he may not—

[This, also, is a part of God’s covenant which he has made with us in the Son of his love. If this covenant were kept out of view, there are two things which we might justly apprehend: the one is, that God would depart from us; the other is, that we should depart from him. But on both parts God has undertaken for his people. He says, “I will make an everlasting covenant with them, that I will not turn away from them to do them good; and I will put my fear in their hearts, that they shall not depart from me.” It was not by a mere act of his power that he converted them at first: he enlightened their understanding, and renewed their heart, and “made them willing in the day of his power.” So will he even to the end deal with them as rational beings, and “draw them with the cords of a man.” “He will keep them, indeed, by his own power:” but it shall be through the instrumentality of their own exertions. He will keep them; but they shall also “keep themselves; so that the wicked one shall not touch them.” Thus secured by God’s engagement for them, on the one hand, and by the mighty working of his power in them, on the other hand, it may truly be said of them, “They cannot sin, because they are born of God.”]

  Yet let me IMPROVE this subject,

  1.      In a word of caution to the secure—

[The doctrine of Final Perseverance, if unscripturally maintained, will be productive of the most fatal consequences to the soul. Shall any man say, ‘I am born of God: and therefore can never perish, though I live in sin?’ Let him rather say, ‘The sins which I commit, prove to demonstration, that I am not born of God. I may have been partially affected with the word, as the stony-ground hearers; and have produced some kind of fruit, like the thorny ground: but, inasmuch as I “bring forth no fruit to perfection,” I am at this very moment a child of Satan, and an heir of perdition.’ Would you have an evidence that you are born of God? Inquire whether you are delivered from the love and power of sin, and following after universal holiness. These are the marks whereby alone you can form any sound judgment: and if you will judge of yourselves by this test, you will remove from the doctrine of Final Perseverance the chief objection that is urged against it; and will render it a blessing, instead of a curse, to your own souls.]

  2.      In a word of encouragement to those who are writing bitter things against themselves—

[Some, because they feel in themselves remaining infirmities, will conclude that they cannot possibly have been born of God. But we must not so interpret the text, as to imagine that God’s people must be absolutely perfect. Were none but the perfect born of God, where should we find a child of God on earth? It is the wilful and deliberate habit of sinning, and not a mere infirmity, that is declared to be incompatible with a state of grace: and therefore let not a sense of weakness and infirmity cause any one to despond. Yet, on the other hand, it will be well to entertain a holy jealousy over ourselves; and to avoid too great a laxity in our interpretation of this passage, as well as too great strictness: for if there be in us, what is found in too many professors of religion, an habitual predominance of evil tempers or dispositions of any kind, we are certainly not born of God, but are children of the devil. At the same time, let it be remembered, that the word of inspiration is that great instrument whereby God effects his purposes on the souls of men. By that he begins, and carries on, and perfects, his work within us. Let that, therefore, be precious to us, yea, “more precious than thousands of gold and silver;” and “let it dwell richly in us, in all wisdom:” so shall we experience it to be “the rod of God’s strength,” and “have every thought of our hearts brought into captivity to the obedience of Christ.”]

MMCCCCXLVII

LOVE OF THE BRETHREN

             1 John 3:14.

We know that we have passed from death unto life, because we love the brethren.

LOVE is said to be “the fulfilling of the law:” and it certainly is also the great end of the Gospel. But love is of different kinds: there is a love of benevolence, a love of beneficence, and a love of complacency. The two former are due to all mankind: the latter is due to the saints alone; because they alone possess that character in which God delights, or in which it becomes us to feel delight. It is of this last kind of love that the Apostle speaks in my text, a “love of the brethren:” and of it he speaks in the highest terms imaginable. To illustrate his views of it, I will shew,

  I.      What is that change which every true Christian has experienced—

It is not a change of opinions merely, or a transition from one Church to another; but a change,

  1.      In his state before God—

[The unregenerate man is “dead in trespasses and sins.” Even “by nature he is a child of wrath;” and, by practice, he has involved himself in the deepest guilt and condemnation — — — But in conversion, a marvellous transition takes place: “he passes from death unto life.” By believing in Christ, he obtains a remission of all his sins; they are blotted out of the book of God’s remembrance; and there “no longer remains any condemnation to him on account of them.” From being a child of Satan, and an heir of wrath, he is made a child of God, and an heir of glory — — —]

  2.      In the entire habit of his soul—

[During his unconverted state, he lived to self alone: he had no thought or desires beyond this present world: he was altogether “alienated from the life of God,” “an atheist in the world.” As the body, when separated from the soul, is dead, and performs not any one function of the animal life; so his soul, being separated from God, is dead, and never once performs any spiritual act whatever. But in his conversion, a similar change is wrought. His powers are quickened: his understanding, his will, his affections, are all called forth into act and exercise on spiritual subjects: so that “old things pass away, and all things become new.” This change is not unlike that of a river which, by an invisible agency, is turned so as to flow in a direction opposite to its natural course, even upward, towards its source and head. Being thus “renewed in the spirit of his mind,” “he lives no longer to himself, but unto Him who died for him, and rose again” — — —]

It will now be proper to inquire,

  II.      How far the test, here proposed for the ascertaining of this change, may be depended on—

Beyond a doubt, this change may be ascertained to the satisfaction both of ourselves and others—

[It is not to be supposed that so great a change should be effected both in the state and habits of a man, and he himself be unconscious of it. It is a matter of the deepest interest with him; and he will never be satisfied, till he “knows” that he has attained this great object of his desires. There are many marks by which it may be discovered, even as a tree by its fruits. The test here proposed is amply sufficient for this end. The only danger is, of mistaking the test itself, and putting something else in the place of it.]

“The love of the brethren,” duly understood, will serve as an unerring test—

[Two things must be borne in mind, as distinguishing the true test from all its counterfeits. The “love of the brethren” is a love to them purely for Christ’s sake, and a love displaying itself towards them in all its proper offices. It is not a love to them on account of their having embraced our sentiments, or their belonging to our party; nor will it shew itself merely in speaking well of them, and in espousing their cause: it is called forth by the single circumstance of their being the friends and servants of the Lord Jesus Christ: and it will shew itself in such a deportment towards them, as we would maintain towards the Lord Jesus Christ himself, if he were circumstanced as they are. The description given of love in the 13th chapter of the First Epistle to the Corinthians, is precisely that which the Christian will realize in his conduct towards Christians of every denomination: and then only is it a proper test of our conversion to God, when it so operates. But, supposing it to be of this kind, then may we “know” from it, without a shadow of doubt, that “we have passed from death unto life:” for such love can proceed from God alone: it springs from no root whatever but faith in Christ: and, consequently, its existence and operation in the soul proves us to be true believers, children of God, and heirs of glory.]

  ADDRESS—

  1.      Those who are strangers to this peculiar regard—

[If the existence of it in the soul prove that we have passed from death unto life, the non-existence of it may well lead you to fear that this change has never been wrought in you. Examine yourselves, therefore, and try your own selves. In truth, this test is of peculiar importance to you: for, if you will look within, you will find that, by nature, you are rather alienated from persons on account of their relation to Christ, than drawn to them: the want of congeniality of taste and sentiment sets you at a distance from them; and a consciousness of this may well lead you to conclude that you are yet dead before God. The Apostle tells us this, in the very words following my text; “He that loveth not his brother, abideth in death.” O consider this, ere it be too late: and seek that change, without which you must for ever perish!]

  2.      Those who think themselves under its influence—

[It must be confessed that persons are very prone to deceive themselves on this point; and to imagine that they love the brethren, when their regard is merely partial towards their own party, and when it is associated with many dispositions contrary to love. Remember then, I pray you, that your love, in order to be genuine, must be heavenly in its origin, holy in its exercise, and uniform in its operations — — — See, I pray you, whether your love be of this kind, before you venture to build upon it such a confident persuasion as that mentioned in my text — — —]

  3.      Those who are truly alive to God—

[Shew, in your whole spirit and temper, what the effect of the Gospel is. It was said of the primitive Church, Behold how these Christians love one another! Let the same mark be visible in you, and the same confession be extorted from all your adversaries: bear in mind all the offices of love, that it “beareth all things, believeth all things, hopeth all things, endureth all things.” You must not expect your brethren to be perfect: for you yourselves are not perfect: and therefore the allowances which you need from others, you must make for them: and you must take care, in thought, word, and deed, that nothing be done by you contrary to love. Be sure, therefore, that “your love be without dissimulation;” and that it shew itself “not in word and in tongue, but in deed and in truth.”]

MMCCCCXLVIII

THE LOVE OF CHRIST A PATTERN FOR US, TO EACH OTHER

  1 John 3:16.

Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.

IN contemplating Christianity as a system, we scarcely know whether to admire more, the depth of its mysteries, or the height of its requirements. Of all mysteries, that specified in our text, the death of our incarnate God for the sins of men, is beyond all comparison the greatest: and, of all requirements, there is not one so arduous as that, which also is here inculcated, of laying down our lives for the brethren. The two taken together present Christianity in a most endearing view; and exhibit it as alike conducive to the perfection of our nature and the completion of our bliss. Let us notice,

  I.      The extent in which God has manifested his love to us—

If we survey the works of creation, we shall see love inscribed upon them all. There was not one which the Creator himself did not pronounce to be “very good:” and, if there be any thing within the whole compass of it that is noxious to man, it was not so according to its original constitution, but has been rendered so by sin. If we mark also the dispensations of providence, we shall find in all of them too the same blessed character of love: for the very anger of God, is only an exercise of paternal love; and his judgments, an effort to bring his offending creatures into a state of reconciliation and acceptance with him. But it is in redemption that his love is chiefly displayed: for, in order to effect it, Jesus Christ assumed our nature, and actually “laid down his life for us.”

In order that we may behold somewhat of the love displayed in this stupendous act, let us consider,

  1.      What our situation was that rendered such an effort necessary—

[We were fallen, after the example of “the angels that kept not their first estate;” and with them we must have taken our portion to all eternity. To deliver ourselves was absolutely impossible: nor could the whole creation afford us any effectual aid. The judgments denounced against sin must be executed, either on the sinner himself, or on one capable of standing in his place, and of satisfying all the demands of law and justice. But where could such an one be found? The first archangel was unequal to the task. None but God himself could interpose with effect, even that God, whose law we had violated, and whose majesty we had offended. Such was our helpless and hopeless state, when Almighty God determined to rescue us from our misery, by sending his only dear Son into the world to offer up himself a sacrifice for sin, and, by dying in our stead, to redeem us from all the penal consequences of our transgression.]

  2.      What by that effort is accomplished for us—

[Our guilt is expiated — — — And God is reconciled unto his offending creatures — — — We may now go to him in the name of his dear Son. We may plead the merit of his obedience unto death. The vilest sinner in the universe has no occasion to despair. All that is necessary for his acceptance with God has been done; and he needs only to “lay hold on the hope set before him,” and to embrace the salvation that is freely offered him. If only we believe in Jesus, justice itself is become our friend and our advocate: because its utmost demands having been satisfied in Christ’s obedience unto death, it claims, on behalf of all who believe in Jesus, the transfer of those rights to which, through the intervention of our Surety, we are entitled — — —]

  3.      What wonders of love are contained in it—

[To what, but love, can we trace this merciful interposition of the Deity in our behalf? was there any thing in us to merit, it at God’s hands? We, alas! were in the very state of the fallen angels, “ungodly,” “sinners,” “enemies,” filled with all evil, and destitute even of a good desire. But, if God could find no inducement from any thing that was in us to exercise this mercy towards us, was there none to be found within his own bosom? No, not any. He would have been equally happy and equally glorious, if neither men nor angels had ever existed: and, if neither his happiness nor his glory have been at all affected by the ruin of the one, neither would it have been by the ruin of the other, if we, like them, had been left to perish to all eternity. To his sovereign love and grace alone can we trace this stupendous act of mercy: and to that it is uniformly traced in the Holy Scriptures: “God so loved the world, that he gave his only-begotten Son:” “Herein is love; not that we loved God; but that he loved us, and sent his Son to be the propitiation for our sins:” “God commendeth his love towards us, in that, when we were yet sinners, Christ died for us.” To all eternity will this be the one subject of wonder, and adoration, and thanksgiving to all the hosts of the redeemed; “To Him that loved us, and washed us from our sins in his own blood, be glory and dominion for ever and ever.”]

Our meditations on this subject will be the best preparation for considering,

  II.      The extent in which we should exercise love to our brethren—

To imitate our blessed Lord and Saviour, as far as possible, is our bounden duty: and especially are we commanded to do so in the exercise of love. Again and again does he require us to “love each other as he loved us:” and the duty is enforced from the very same consideration as is proposed to us in the textf.

Consider then our duty,

  1.      Towards “our brethren” of mankind at large—

[There is not a human being towards whom we do not owe a debt of love: and were it in our power, there is not a pain which we should not alleviate, nor a want which we should not supply. This is particularly noticed in the words following our text: “Whoso hath this world’s goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?”

But if this be our duty towards them in reference to their temporal wants, how much more is it in reference to the concerns of their souls! How should we weep over the unhappy state of the heathen world, immersed as they are in darkness, and subjected to the entire dominion of the god of this world! What efforts should we not make for the enlightening of their minds, and for the discovering to them that love, that stupendous love, wherewith our God has loved both us and them! Say, brethren, do ye not blush when you look back upon your conduct in this respect, and see what contracted views you have had of your duty towards them, and how little you have endeavoured to discharge your duty, even as far as it has been seen and acknowledged by you? Consider more especially your duty towards your Jewish brethren, from whom you have received all the light which you yourselves enjoy: should it be no grief to you to see that highly-favoured people so blinded by prejudice, that, with the Scriptures in their hands, they contemn, and even execrate, that very Saviour who has shewn such love to them? Why do we not feel for them? why do we not exert ourselves in their behalf? why do we not endeavour to repay to them the debt of love which we have received from their forefathers? The Apostles, and multitudes of their descendants in the ministry, laid down their lives for us, accounting themselves richly recompensed if they might but lead us to the knowledge of the true God, and of Jesus Christ whom he has sent. O that there were in us a corresponding sense of our duty, and that we could, with one heart and one mind, rise to the performance of it!]

  2.      Towards our brethren of the Church in particular—

[There is an especial duty towards those who are united to the Church of Christ: “We are to do good unto all men, but especially unto them that are of the household of faith.” We owe to them a pre-eminent degree of love, because they are so near to us, and because they are so dear to God, and more especially because there is such an identity of interest between Christ and them. They are our brethren in a higher sense than others, being children of the same heavenly Father, and heirs of the same glorious inheritance. From all eternity have they been objects of God’s electing love; and now, the monuments of his grace, the very temples in which he deigns to dwell. Every one of them is a member of Christ’s mystical body, yea, “one spirit with him:” so that whatever we do for them, we do for Christ himself, as much as if he were personally present with us, and the visible object of our attentions. What love then do we not owe to these? I hesitate not to say, that our very life should be of small estimation with us in comparison of their welfare; and that martyrdom itself, if endured for the benefit of their souls, ought not to be an object of dread, so much as of desire and joyful self-congratulation. We see this love in Aquila and Priscilla, and in Epaphroditus alsoh; but more especially in the Apostle Paul, who was contented to be “in deaths oft” for the benefit of the Church, and who, in the near expectation of martyrdom, could say, “If I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all.”]

For the further IMPROVEMENT of the subject,

  1.      Let us contemplate our obligations—

[The love of God, which ought to be ever uppermost in our minds, alas! how light an impression does it make upon us! Even the mystery of the incarnation of God’s only dear Son, and of “his laying down his life for us,” is heard without any emotion, and regarded with little more concern, than if it were only “a cunningly-devised fable.” What shall I say then, brethren? Must there not be something essentially wrong, where such insensibility exists? are we not ashamed? are we not confounded, when we consider the state of our souls in this respect? Let us rise to a sense of our duty. Let us view our obligations to Almighty God: let us dwell upon them night and day; and let us never rest till our whole souls go forth in love to him, who has loved us, and given himself for us.]

  2.      Let us address ourselves to our duties—

[Methinks, the duty of love should be no burthen to us: it is in itself most delightful; and brings always its own reward along with it. Let us then exercise it in all its branches. Let every disposition contrary to love be mortified and subdued: all envy, hatred, malice, wrath, uncharitableness, let it all be banished from our hearts; and let the love which hopeth all things, believeth all things, endureth all things, be the one reigning principle in our souls.

Let this principle too be brought into activity for the benefit of all mankind. Our time, our talents, our property, our very life, let it all be consecrated to the Lord for the glory of his name, and for the welfare of his Church and people. Let us not be indulging vain excuses, and saying, ‘This will require sacrifices, which I am unwilling to make: that will require abilities which I do not possess.’ What sacrifice is there beyond that of life? Even that it is our duty to make for the world and for the Church; and therefore every subordinate sacrifice should be of no account. And as for talents and abilities, if only we will use those which we have, God will glorify himself by them, and render them subservient to the welfare of mankind, if only we will endeavour to improve them with diligence, and to exercise them with fidelity.

You see what God would have us both to be and do: he would have us overwhelmed with a sense of his love to us, and abounding in the most self-denying exercises of love to all mankind. Come, brethren, gird yourselves to the occasion. Your God and Saviour demands it at your hands. The whole universe also joins in one common cry, “Come over to us, and help us.” And he who most abounds in offices of love to others, shall receive the richest recompence into his own bosom from that God whose name and nature is “Love.”]

MMCCCCXLIX

NO LOVE TO GOD WITHOUT LOVE TO MAN

  1 John 3:17.

Whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?

UNDER the law there were two great commandments: the first was, to love God with all our heart, and mind, and soul, and strength, and the second was, to love our neighbour as ourselves. And under the Gospel they are still in force, or rather, I should say, are enjoined more emphatically than ever, being enforced with new motives, so as to bear the stamp and character of “a new commandment.” They are on no account to be separated in our practice and regards; neither can one be obeyed without the other. True, indeed, many will flatter themselves that they obey the one, whilst they are notoriously regardless of the other. But they only deceive their own souls: and this so palpably, that the Apostle appeals to the offenders themselves, and makes them judges in their own cause: “Whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” He may pretend to love God; but the love of God is not in him: for “if he does not love his brother whom he hath seen, he can never truly love God whom he hath not seen;” and consequently he is destitute of all religion.

In confirmation of this truth, I shall shew,

  I.      That he can have no true piety, who is destitute of love to God—

The Apostle takes this truth for granted; and makes it the foundation of his appeal. But I lament to say, that it needs to be brought home to our consciences with more force than we are wont to assign to it in our own minds.

That God deserves our love, cannot be denied—

[View him in his works of creation. No sooner had he formed every thing, than he pronounced it “very good.” See man in his compound state both of body and soul: how fearfully and wonderfully are we formed in our corporeal frame! — — — and with what astonishing powers are our souls endued, insomuch that we are capable of appreciating in a measure all that we behold with our eyes, and can soar also to the contemplation of the invisible God himself, and are capable of knowing, loving, serving, and enjoying him.

Behold the earth and all that it contains; how formed for the service and the use of man! — — — Yea, and all the heavenly bodies also, how do they too in their orbits (for in all probability the whole solar system forms but a part of other systems, with which it moves) administer to the comfort and happiness of man!

And is not the Creator of all this worthy of our love? — — — View him in his works of providence. All this has God up-held, if not in its primeval grandeur, yet in its ministrations to the good of man; and that too notwithstanding all the provocations which he receives continually at our hands. All our faculties both of body and mind are continued to us — — — whilst the whole terraqueous globe affords us sustenance, and the heavenly bodies, according to their capacities, minister to our necessities and comforts. True, the world was once drowned with water; and the cities of the plain were consumed with fire: but this only shews us what might have been daily expected, if God had dealt with us in any respect according to our deserts.

Should not then such a long-suffering and gracious God be made an object of our most intense regard?

But view him in his great work, the work of redemption: and what shall we say of him there? View him as taking our very nature, and becoming in all things like unto us, sin only excepted. View him as dying upon the cross, and expiating our guilt by the sacrifice of himself — — — View him as sending down from heaven his Holy Spirit to dwell in our hearts, and by his enlightening, quickening, transforming energies, to render the work of Christ effectual for the salvation of all who will believe in him — — — But here I seem to exceed the utmost bounds of credibility. Yet so it is; and this is the God who calls us to set our love on him. What then shall I say of the man who complies not with this reasonable demand? I appeal to you, my brethren, whether such a man, supposing such an one could be found, can have any true religion?

Perhaps you will say, It is impossible that such a monster should exist. Then let us submit the matter to a test, the test proposed to us by the Apostle himself.]

To do this, we affirm,

  II.      That he can have no true love to God, who is destitute of love to man—

Love to God must of necessity comprehend in it these three things: a regard for his authority; gratitude for his mercies; and zeal for his glory. Let us see then whether the man who “shuts up his bowels of compassion from his fellow-creatures,” has any one of these? Has he,

  1.      Any regard for God’s authority?

[God most solemnly enjoins under the Old Testament compassion for our indigent brother, and a willingness to relieve him — — — He requires the same under the New Testamentd — — — He informs us who the person is to whom we are to manifest this love, even every child of man — — — He tells us from whom he expects this grace, even from the poor, who are constrained to get their own living by manual labour, as well as from the rich and greatf — — — He has enforced this duty by every kind of argument: by promises the most engaging — — — and by threatenings the most tremendoush — — — He has declared that it shall form his rule of judgment in the last day, and determine our eternal destinies — — —.

Now then what regard can he have to God’s authority who lives in the neglect of this duty? He says, in fact, My goods are my own, and I will dispose of them as I please: and, “as for God, I know him not; neither will I obey his voice.”]

  2.      Any gratitude for his mercies?

[Our blessed Lord, reminding us what temporal blessings his heavenly Father bestows upon us, calls us to an imitation of him in our conduct towards our fellow-men, that so we may approve ourselves as his children by our resemblance to him — — — Still more particularly is his redeeming love proposed to us i,; this view both as a motive and a pattern; a motive which we should in no wise withstand; and a pattern which to the very utmost we should follow, even to “the laying down of our lives for the brethrenm.” To stimulate us to it the more, he tell: us, that he will receive every thing as done to himself; that he will account himself our debtor for ito; and that he will submit to be accounted “unrighteous” if he fail to acknowledge and reward it in the last day. For our further encouragement he assures us, that, however light we may think of such a service, it is “a sacrifice with which he is well pleased.”

Now if all this do not prevail with us to shew kindness to our brethren, what shall we say? Have we any gratitude to God? No;, we are more stupid and senseless than the beasts themselves — — —]

  3.      Any zeal for his glory?

[We are commanded to “make our light shine before men, that those who behold it may be constrained to glorify our Father which is in heaven.” And our Lord assures us, that “herein is the Father glorified, when we bring forth much fruitt,” yea, that “all our fruits of righteousness are by him to the glory of God the Father.” But in a more particular manner is our liberality to the saints spoken of in this view, inasmuch as it calls forth “abundant thanksgivings to him” from the persons relieved, and causes them to glorify God for our professed subjection to the Gospel of Christ, the proper tendency of which is to generate these heavenly dispositions, and to augment the happiness of all mankind — — —

Now suppose a man to neglect this duty, what zeal can he have to promote the glory of his God? He may fancy himself religious; but he has no more love to God than Satan himself; for, if “faith without works is no better than the faith of devils,” the religion of such a man is no better than the religion of devils. For so hath God said: “In this the children of God are manifest and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.”]

  Let me now ADD,

  1.      A word of caution—

[It is easy to mistake alms-deeds for Christian liberality. But the Apostle cautions us against all such mistakes — — — Nothing is truly Christian but what proceeds from love to God as reconciled to us in Christ Jesus, and is done for the advancement of his glory — — —]

  2.      A word of encouragement—

[Abound in this duty, and it shall bring a rich reward — — —]

MMCCCCL

A GOOD AND EVIL CONSCIENCE

  1 John 3:20, 21.

If our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God.

IN the description given us of the day of judgment, we are informed that the Judge will be seated on his throne; that certain books will be opened; and that sentence will be passed on every one according to what was recorded in them. Such a tribunal there is, already erected in the bosoms of men. Conscience is seated there as supreme judge: it keeps an account of every day’s transactions: it summons men to its bar: it exhibits the record before their eyes; and, in perfect correspondence with their actions, it passes on them its authoritative sentence. Thus it anticipates the future judgment, and forces men to read in its decisions their final doom. To this effect the Apostle speaks in the passage before us; in elucidating which, we shall shew,

  I.      How far the testimonies of our conscience may be depended on—

The testimonies of conscience are not always just—

[With many there is a sleepy conscience, which suffers men to go on in their own ways without shame, and without remorse. So inactive and so callous is this faculty within them, that it is justly represented as “seared with a hot iron.” Indeed, if it were not thus with them, how could they go on so cheerfully as they do, in an open course of sin, or in a wilful neglect of God?

With many also there is a partial conscience. They discern what is wrong in others, but not in themselves: or they notice some evils, but not others. Herod would not violate his oath; but he would murder a prophet. And the Pharisees would not put into the treasury the money that was the price of blood; but they would persist in persecuting the innocent Jesus even unto deathd. And such a conscience have many amongst ourselves: it would be clamorous if they were to commit some flagrant enormity; while it bears no testimony at all against secret lusts, or against any evils which are sanctioned by an ungodly world.

With some also there is an erroneous conscience. St. Paul “thought he ought to do many things contrary to the name of Jesus,” and would have stood condemned in his own mind, if he had not laboured to the uttermost to extirpate the Christian name. And our Lord has told us that many would “think they did God service by killing” his faithful followers. Doubtless there are many who, both in civil and religious actions, are instigated by (what we may call) a good principle, while yet a clearer view of their duty would represent those actions in a very different light.

There is also with many a scrupulous conscience. They both do and forbear many things from a sense of duty, when the things themselves are altogether indifferent in the sight of God. Thus it was with those who were afraid to eat meats that had been offered to idols, or who observed the times and seasons that had been prescribed in the Mosaic law. Superstition indeed is less common in this age: yet wherever the mind is tinctured with it, there will arise many occasions of condemnation or acquittal in a man’s own mind, when the sentence passed is altogether founded in an ignorance of Christian liberty, or Christian duty.

Hence it is evident that conscience may condemn when it ought to acquit, and acquit when it ought to condemn.]

Its sentence, however, is always just, when it accords with the Holy Scriptures—

[The Scriptures are an infallible standard, to which every thing may be referred, and by which its quality may be determined. In order therefore to ascertain whether the testimonies of conscience be just, we should try them by this touchstone. We should learn from the sacred volume what are the leading features of conversion; what is essential to the Christian character; and what, though wrong in itself, will consist with real integrity. When we have thus attained an adequate knowledge of the rule of duty, and our conscience judges by that rule in estimating our conduct, then may we safely acquiesce in its determinations, and conclude it to be right, whether it acquit or condemn.

There is, however, and ever must be, more credit due to its sentence when it condemns, than when it acquits; because, in condemning, it may have respect to any single act, and found its sentence on that, without the smallest danger of mistake: but, in acquitting, it must comprehend the whole circle of a Christian’s duty, and testify that, on the whole, there is no allowed deviation from it. Here therefore is great scope for error; insomuch that St. Paul himself, though he knew of no allowed evil in himself, would not be too confident respecting his state; but committed himself to the judgment of a merciful and gracious God.]

To procure a just attention to its voice, we proceed to shew,

  II.      The benefit and comfort of having its testimony in our favour—

Nothing is more terrible than an accusing conscience. Its testimonies are,

  1.      A source of present distress—

[When God gives it a commission to scourge a man, it executes the office with great effect. How did it increase the troubles of Joseph’s brethren; and torture the soul of the unguarded Dariusk; and appal the impious Belshazzar, so that his knees smote one against the other! How did it make Felix tremble on the seat of judgmentm! and Judas actually to become his own executioner! When it operates with a just and salutary influence, it will force the most obdurate to cry out with anguisho, and the most confident to weep with great bitterness.

Many amongst ourselves perhaps have felt its stings, till we have groaned in our spirit, and even “howled upon our bed,” anticipating, and almost tasting, the bitterness of hell itself.]

  2.      A pledge of eternal misery—

[When conscience is enlightened, it sees innumerable abominations in the heart: and when sanctified, it feels an utter abhorrence of what it does see. But yet “God is greater than our hearts” both in respect of penetration to discover sin, and of holiness to hate it. He “knoweth all things” that have been done amiss, and that too, with all the particular aggravations that have attended every omission of duty, and every commission of iniquity. Not our actions only, but our very thoughts, are “sealed up in his bag,” to be brought forward against us at the last day. The present testimonies of conscience are a previous and preliminary sentence, declaring now upon few and partial grounds, what God himself will hereafter declare on a complete review of our whole lives.

We say not indeed that there is no room for repentance: God forbid: the accusations of conscience are the voice of God within us, calling us to repentance: and the most guilty conscience that ever tormented the soul of man, may in an instant be purged by the blood of Jesus: but if conscience summon us to its bar, as God summoned Adam and Cain to answer for their conductt, its decisions shall be ratified in the day of judgment, unless they be reversed through penitence and faith in Christ: what it “binds on earth, shall be bound in heaven; and what it looses on earth, shall be loosed in heaven.”]

Nothing, on the other hand, is a richer blessing than a good conscience: its testimonies are,

  1.      A source of unspeakable comfort—

[St. Paul tells us that he found this to be a well-spring of happiness within him; “Our rejoicing is this, the testimony of our conscience, that m simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.” Indeed, such a testimony is a continual feast to every one that enjoys it. Having an inward witness of our own sincerity, we may “assure our hearts before God,” we may “have boldness of access to him with confidence,” we may “ask of him what we will, and it shall be done unto usz.” Such a testimony inspires a “confidence towards God” in every thing that relates to our present or future welfare; it fills the soul with a “peace that passeth all understanding,” “a joy that is unspeakable and glorified.” How desirable then is it to be able now to appeal to God, like Job, “Thou knowest that I am not wicked;” or with Peter, “Thou knowest all things; thou knowest that I love theeb!” And how blessed to say with Hezekiah in a dying hour, “Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight!”]

  2.      An earnest of eternal happiness—

[The witness of our conscience is, in fact, the witness of the Spirit of God: for it is the result of a divine illumination, whereby we discern the agreement of our experience with the word of God, and of a divine communication, rendering that agreement an occasion of joyful confidence. What then can this be but a foretaste of that bless which shall be consummated in heaven? In this view these divine communications may be considered as “the first-fruits of the Spirit,” and “the earnest of the Spirit;” because they are, as it were, the beginnings of heaven in the soul, and they assure to us a complete and everlasting possession of it. Even in the day of judgment itself this holy confidence will remain: they who possess it now, will go forth with joy to meet the bridegroom; “they will stand before him with great boldnessf,” and, assured of their relation to him, will exclaim, “This God is our God for ever and ever.”]

  INFER—

  1.      How careful should we be in every part of our conduct!

[Every thing we do is written in the book of God’s remembrance; and our own consciences will hereafter, if not now, attest the truth of God’s testimony. How anxious then should we be, that every day and every hour should record something good, rather than what will distress us in the day of judgment! Let us then beg of God to “put truth in our inward parts:” let us exercise ourselves day and night to keep a “conscience void of offence both towards God and man:” and let us say with Job, “My heart shall not reproach me as long as I liveh.”]

  2.      How attentive should we be to the voice of conscience!

[Conscience, if we would listen to it, would tell us many plain and wholesome truths. If we would submit to its reproofs, it would keep us from much evil, and lead us safely to heaven. Let none of us then stifle it, or bribe it, or despise it: but let us rather get it well informed, and cherish with care its salutary admonitions. Let us carefully conform ourselves to its dictates,” and “judge ourselves, that we may not be judged of the Lordl.”]

  3.      How thankfully should we bathe in the fountain of Christ’s blood!

[There is not a day or an hour wherein conscience does not contract some defilement: nor is there a probability of pacifying it, but by continual applications to “the blood of sprinkling.” Let us then rejoice that there is “a fountain opened for sin and uncleanness;” and let it be our care day and night to cleanse ourselves in it from every fresh contracted stain. If we neglect this, “our mind and conscience will be defiled;” but if we “abide in him, we shall have confidence in expectation of his appearance; nor shall we be ashamed before him at his comingn.”]

MMCCCCLI

FAITH IN CHRIST ENJOINED

             1 John 3:23.

This is his commandment, That we should believe on the name of his Son Jesus Christ.

SOME Christians, from a mistaken zeal for the Gospel, are ready to associate the idea of legality with the very mention of the term “commandment;” forgetting that the commandments, if obeyed from love, are of the very essence of the Gospel; obedience to them being its necessary fruit, its appropriate end, its highest glory. St. John had as ardent a love to the Gospel, and as vigilant a jealousy for its honour, as Paul himself: yet does he lay the greatest stress on an obedience to the commandments, saying, in the very words before my text, “Whatsoever we ask, we receive of God, because we keep his commandments, and do those things that are pleasing in his sight.” But the very Gospel itself is here presented to us under that character, as much as “love” itself, which is the sum and substance of the law: “This is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.” In fact, the Gospel should be particularly endeared to us under this character. And, that it may be so, I will set before you,

  I.      The duty here commended to us—

If faith in the Lord Jesus Christ is a grace bestowed, so is it also a duty enjoined. We are commanded of God,

  1.      To receive Christ as he is revealed in the Gospel—

[He is spoken of as the person foretold from the beginning of the world, “the Seed of the woman,” “the Seed of Abraham,” “the Shiloh,” “the Son of David,” the Virgin’s child, the Messiah that was to come. And it is our bounden duty, after comparing the history of the New Testament with the records of the Old, to receive him under this character.

But he is said also to sustain certain offices corresponding with the typical representations of him under the Mosaic economy. He was to be “a Prophet like unto Moses;” he was to fulfil and execute also all the services of the priesthood; and he was to “sit on the throne of David,” as King over his Church and people. In all these views, then, we must inspect his pretensions: and from all that we read concerning him, we must be convinced, that in him were all these offices united; that he is indeed the Prophet, who has revealed to us the mind of God; the Priest also, that has offered himself a sacrifice for the sins of men; and the King, that will bring the whole world under his sceptre, and reign unto the very ends of the earth.

In a word, he is declared to be a Saviour, the only Saviour of our fallen race. And, from all that he wrought for the bodies of men in healing all manner of diseases, and from the effects which he produced also upon their souls, both during his sojourning on earth, and after his ascension to heaven, we must thankfully acknowledge him under that endearing character; and confess him, as the Samaritan converts did, “This is indeed the Christ, the Saviour of the world.”]

  2.      To depend upon him for all the blessings which he is commissioned to bestow—

[A speculative acknowledgment of Christ, without a practical application to him for all the benefits of his salvation, will be of little use. The offices he sustains have respect to the necessities of fallen man: and under a sense of our need, we must look to him to fulfil those offices for us. Is he a Prophet? We must look to him to instruct us by his word and Spirit, and to guide us into all truth. Is he a Priest? We must rely on the atonement which he has offered for us, and seek, through his prevailing intercession, all those good things which he has purchased for us, and which God, for his sake, is ever ready to bestow. Is he a King? We must put our-selves altogether under his government and protection, and live only for the glory of his great name. We must renounce every other hope, and rely on him for every thing; looking to him, and to him only, as “our wisdom, our righteousness, our sanctification, and our complete redemption.” In a word, “the life which we now live in the flesh, we must live altogether by faith in the Son of God, who has loved us, and given himself for us.”]

But, in contemplating this duty, I would call your attention particularly to,

  II.      The authority by which it is enjoined—

If to act faith on Christ were merely conceded to us by permission, it were a great and invaluable gift—

[Suppose the Israelites, when perishing with thirst, to behold the rock stricken, and the water gushing out like a river; would they need any command to drink of its refreshing streams? Would not a permission be amply sufficient? Methinks, if it had even been prohibited, they would have broken through the commandment, to slake their raging thirst. At all events, we are sure they would not have needed a command to avail themselves of the opportunity afforded them. Or let us take another supposition. There is, we are told there is, an impassable gulf between heaven and hell. But, suppose there were a bridge built over it, and an open door made into the highest heavens, and a free permission given to the fallen angels to escape from their dungeons, and to resume the thrones of glory from which they fell; how long, think ye, would they continue in their abodes of misery? Would so much as one of them need a command to leave his sad abode, and to return to the enjoyment of his primitive felicity? Then why should not a permission suffice for us? A permission is given us; “Him that cometh to me, I will in no wise cast out.” And what do any of you want more? Do you not need the waters of life as much as Israel ever did? And are you not under the same condemnation with the fallen angels? Yes, verily: the only difference between them and you is this, that they are already suffering the punishment of their sins; but over you the penalty is suspended, and only waiting the command of God to fall upon you to the uttermost. Surely, then, there should be in you the same anxiety to escape from the wrath to come; and a bare permission should suffice to induce you to embrace the salvation set before you in the Gospel.]

But what shall we say, if God has recommended to us this salvation in a way of advice?

[This he has done: “I counsel thee,” says our Lord, “to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness may not appear; and anoint thine eyes with eye-salve, that thou mayest see.” By the prophet, too, it is said, “Ho! every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money, and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good; and let your soul delight itself in fatness.” Such was the advice given by St. Peter to those who, on the day of Pentecost, inquired, “Men and brethren, what shall we do?” He bade them “repent, and be baptized in the name of Jesus Christ for the remission of their sins,” which, he assured them, should be conferred on all who followed his advice. And what was the effect? No less than three thousand persons instantly complied, and embraced with thankfulness the proffered benefit. So the jailer, when Paul gave the same advice to him in answer to a similar inquiry, arose immediately, and, with all his household, was baptized in the name of Jesus Christ. Why, then, should any of us delay? Why should any thing more than a mere word of advice be necessary for any one of us?]

But, alas! more is necessary: and therefore God, in tender mercy, has enjoined it in a way of positive command—

[Yes, this is his commandment, that we believe on the name of his Son Jesus Christ. We are averse to this humiliating way of salvation, and, if we dared, would eternally reject it. But God sent us this solemn warning, that, “if we believe in Christ, and are baptized in his name, we shall be saved: but that, if we believe not, we shall assuredly and eternally be damned.” And even after we are made, in a measure, willing to embrace this salvation, we are apt to put it from us, under an idea that we are unworthy of it, and that it were presumption in us to appropriate to ourselves so rich a boon. But God silences at once all objections of this kind. He leaves us not at liberty even to deliberate upon the subject. He tells us plainly, that “as long as we continue in unbelief, we are in a state of condemnation, and that his wrath abideth on us.” And he further informs us, that there is but “one way of salvationk,” “one only foundation” whereon to build our hopes; and that the embracing or rejecting of that Saviour will determine our eternal state; since “there is life in Christ alone; and he only who hath the Son of God, hath life; whereas he who hath not the Son of God, hath not lifem,” nor can by any possibility obtain it in any other way than by faith in him.

Behold then, brethren, what the duty is that is here enjoined; and know, that it will be at the peril of your souls to disobey it.]

  SEE, then,

  1.      What a merciful command this is—

[Suppose that God had commanded us to make compensation for our past iniquities, and to earn his favour by a course of perfect obedience; who amongst us could ever have entertained the slightest hope of mercy at his hands? Or suppose that he had required us to do so much as one single act that should merit his favour? Who amongst us must not have been cast down in utter despair? But all he requires is, that we should receive thankfully what he offers freely. So far as respects every thing for the removal of our guilt, or for the providing of a perfect righteousness for us, all that is wrought for us by the Lord Jesus Christ, and is offered to us as a free gift from God. O beloved, what an unspeakable mercy is this! O! never turn your backs on this salvation! for, “how shall ye escape, if ye reject it?” It is precisely such as your necessities require; and, if ye will but accept it as the free gift of God to your souls, it shall be yours for ever.]

  2.      What inconceivable benefit will flow from your obedience to it—

[In the words following my text there is another command connected with it; namely, that “we should love one another, as he gave us commandment.” But this, in fact, is the fruit, of which the other is the root. True “faith will invariably work by love:” so that, not only will salvation be secured to us by faith; but holiness also, in all its sublimest branches, will be wrought in us. Those who object to salvation by faith, do so under an apprehension that it will leave us regardless of moral duties. But I ask, where is love found in any degree in comparison of that which is produced by faith? Where, since the foundation of the world, was holiness in all its branches seen, in comparison of that which shined forth in the Apostles and in all the primitive saints? I say then, that in this view, the exercise of faith is of inestimable value. But who shall declare the benefits resulting from it in the eternal world? Who shall make known to us all that is implied in “obtaining the salvation that is in Christ Jesus with eternal glory?” My dear brethren, be thankful that these blessings are yet offered to your acceptance; and pray earnestly to your God, that you fall not short of them through unbelief.]

MMCCCCLII

THE MUTUAL IN-DWELLING OF GOD AND HIS PEOPLE

  1 John 3:24.

He that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.

THERE is, in the Epistles of St. John, a most remarkable simplicity, insomuch that he seems to speak truths level with the comprehension of a little child: yet is there in him a vast profundity of sentiment, which no common mind can fathom. Not that he establishes his points by laboured argumentation. He does not offer himself to the bar of reason; but, conscious of his own inspiration, he requires the submission of human reason to his dictates. In my text, he asserts truths of the deepest import; namely, the mutual in-dwelling of God in his people, and of his people in him; and the consciousness which God’s people have of this mystery being realized in their own experience. These are things of which men in general have very little conception: but, on the authority of this holy Apostle, I will proceed to shew,

  I.      The exalted privilege of God’s people—

The character of God’s people is here declared, in very simple terms—

[“He that keepeth God’s commandments” is the person to whom the privilege belongs. Not that any man can keep them perfectly: but the true Christian does desire to fulfil them in their utmost extent; and, allowing for human infirmity, he does keep them uniformly, and without reserve. He would not exclude one command from the Decalogue, or contract its import in any respect.

But the commandments here more especially referred to, are those of faith and love. In the preceding verse these are particularly specified. “This is his commandment, that we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.” Now, certainly, these are the two commandments, which, above all others, serve as a test, whereby to try the Christian character; and obedience to them is that by which the Lord’s people are universally and exclusively distinguished. They are known by it universally: for there is not a Christian upon earth who does not live simply by faith on the Lord Jesus Christ; or who does not love, with a peculiar and transcendent affection, all whom he supposes to belong to Christ. On the other hand, this character belongs to them exclusively: for there is no other person in the universe who so entirely relies on Christ, or who so pre-eminently regards the mystical members of his body.]

Of these it is said, that “God dwells in them, and they in him”—

[There is between God and them an union which does not exist in the whole world besides. Perhaps, the union of light with the air which it pervades, is the closest that will be found in nature: but, though the light pervades every particle of the air, and dwells in it, we cannot say that the air dwells in the light. But the in-dwelling of God and his people is mutual; he abiding in them, and they in him. Of course, however, this must be understood, not as relating to the essential natures of God and man, but only to a mystical communion subsisting between them; God dwelling in them, in a way of vital operation; and they in him, in a way of implicit affiance. God has repeatedly promised that he will dwell in his people by his good Spirit; enlightening their minds, sanctifying their souls, and filling them with heavenly consolations. In truth, this is the very office which the Holy Spirit, the Third Person of the ever-blessed Trinity, sustains in the economy of redemption: and it is in this way that he applies to us all that the Lord Jesus has purchased for us. We, on the other hand, in the exercise of faith and love, ascend, as it were, to heaven, and deposit all our cares in the very bosom of our God: so that it is “not so much we that live, as Christ that liveth in us;” “our life being hid with Christ in God,” and “Christ himself being our very lifeb.” I grant, that to a mere nominal Christian all this will appear little better than mystical absurdity, and enthusiastic jargon. But true it is, whether men will believe it or not: and, if its being incomprehensible by us be any reason for denying it, we must, on the same principle, deny the existence and operation of our souls within our corporeal frame. It is not on one or two insulated passages that this great mystery is founded: it is declared again and again, in terms too plain to be denied, and too numerous to admit of doubt.]

Nor is this a mere theory, demanding their assent: for my text further declares,

  II.      The assured sense which they may possess of their own personal interest in it—

This mutual in-dwelling may be perceived and known: “it may be known,” as the Apostle tells us, “by the Spirit which God hath given us.” It may be known,

  1.      By the operation of the Holy Spirit within us—

[The Holy Spirit is given unto us as “a Spirit of adoption, whereby we are enabled to cry, Abba, Father.” He is given to us as a witness, to “witness with our spirits that we are the children of Gode.” He is given to us as “a seal,” to mark us as God’s property; and to produce such an impression on our souls, that we may know, and that others also may know, “whose we are, and whom we serve.” He is given unto us as “an earnest of our heavenly inheritance,” that we may have already the foretaste of heaven in our souls. Now, how can these operations proceed within us, and we not be conscious of them? It is to no purpose to say that the world knows nothing about them: for our blessed Lord has promised, that “he will manifest himself unto us as he does not unto the world:” and it is by these very operations that he makes to us this glorious discovery: “Lord,” said one of his Apostles, “how is it that thou wilt manifest thyself unto us, as thou dost not unto the world? And Jesus answering said unto him, if a man love me, he will keep my words: and my Father will love him; and we will come unto him, and make our abode with him.”]

  2.      By the very works which that Holy Spirit produces in us—

[David prayed, “Create in me a clean heart, O God, and renew a right spirit within me.” And St. James says, “The spirit that dwelleth in us lusteth to envy.” And in this sense we may understand our text: “We know that he abideth in us, by the spirit which he hath given us; that is, we know the cause by the effects. Now, consider the effects, as before contemplated. We perceive not only the manifestations of God’s love to us, but the drawing of our souls to him; so that in the habit of our minds we are going forth to him, and delighting ourselves in him. Is this the fruit of nature? Can it have proceeded from any power, but that of the Holy Spirit dwelling in us? Will any one see iron suspended in the air, and not refer it to the magnet? Be assured, when such an effect as this exists, we can trace it to no other source than the agency of the indwelling Spirit within us. Again; the disposition to obey the commandments of the Lord, and especially the sublime commandments of faith and love—is this of man? is the desire from man? How much less, then, can the attainment be? No, verily: “it is God who worketh in us both to will and to do of his own good pleasure:” and when we have in ourselves the evidence that we are “keeping these commands,” we may as well doubt who it was that formed the universe, as who the Author is of the work that has been wrought within us. We must say, “He that hath wrought us to the self-same thing, is God.”]

  Permit me to IMPRESS this subject more fully upon you,

  1.      In a way of complaint—

[There is great reason to complain of the world at large, for deriding these things as enthusiasm, when they will not examine the grounds on which they are founded. I will grant, that, never having experienced any thing of the kind in their own souls, they can have no just conception of them. But they might read the Scriptures: they might see what the inspired writers have spoken; and what was the recorded experience of the primitive saints. If persons in a tropical climate were to deny the existence or properties of congealed water, it would be no proof at all that there are not mountains of ice, capable of breaking, by concussion, the largest ship. As well might children deny what their fathers have known by experience, as ignorant and ungodly men denounce as visionary what truly converted characters know to be true. To those, then, who with ignorant incredulity ask, Can such things be? I would answer, with Philip to Nathanael, “Come and see.” Come to the Holy Scriptures, and you shall find them there: and come to God himself, in the exercise of faith and love; and you shall find the experience of them in your own bosoms.]

  2.      In a way of caution—

[There are two errors, against which I would most affectionately guard you all: the one is, against professing this assurance on inadequate grounds; and the other is, against the maintaining of this assurance in an unhallowed way. There are persons who conceive that God dwelleth in them, because they have had some dreams or visions to that effect. But I apprehend that Satan himself is not capable of suggesting any more fatal delusion than this. And I must declare unto you, that he who builds his hopes on dreams or visions, will find his hope, and his religion too, no better than a dream or vision at last. It is from the spirit that God has given us, and not from a dream or vision, that we are to gather our interest in God: and I entreat you to satisfy yourselves with no evidences, but such as are plain, obvious, incontrovertible.

There are others who, professing to have God abiding in them, manifest a spirit altogether opposite to that which would result from a divine agency—a spirit of pride and self-preference, a spirit of moroseness and bigotry, a spirit of unwatchfulness and security. The presumptuous boldness of these persons is perfectly appalling: one is shocked to hear such unfeeling language as will proceed from their lips, and to behold such unhumbled confidence as they will venture to express. But I entreat you, brethren, never thus to pervert the word of God, and never thus to abuse the sacred truths of his Gospel. Remember, I pray you, that whatever supersedes a holy fear, is of the devil; and whatever leads you to neglect a continued watchfulness, is no other than a damning delusion.]

  3.      In a way of encouragement—

[A person under the influence of temptation will not be able to behold in himself those evidences, which yet, in his life, are visible to all. Such an one may find in this passage nothing but an occasion of self-condemning fear. He may say, ‘I do not keep the commandments of God, and therefore I know that I have no part or lot in this matter: and “the very spirit that is within me testifies that I have not God abiding in me.” ’ But, my brethren, judge not yourselves too hardly. Do not suppose, that, because there are imperfections in your obedience, it is therefore not sincere; or that because the Spirit shines not upon you in full lustre, you shall never behold the light of day. Be content, at present, to want the consolations which God sees fit to withhold: and occupy yourselves with the pursuit of those things which, in God’s good time, will serve to prove what at the present you cannot see. Endeavour, in humble dependence upon God, to keep the commands of faith and love. Look to the Saviour, and live by faith in him: look to his peculiar people, and abound in all acts and offices of love to them. Look to the spirit and temper of your own minds altogether: and in the constant exercise of prayer seek the transformation of your souls into the Divine image. Then, though you be not able to see that God is in you, a foundation will be laid for the future discovery of it: or, though it should still, for wise and gracious purposes, be hid from you, you will have the benefit at a future day, when God will surely shine upon you, and “reward every man according to his works.” This is the advice given by the prophet, who says, “Then shall ye know, if ye follow on to know the Lord: his goings forth are prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.”]

MMCCCCLIII

GOD AN EFFECTUAL HELP

             1 John 4:4.

Greater is he that is in you, than he that is in the world.

CONSIDERING the opposition made to Christianity in the apostolic age, it is surprising that it gained so speedy, so extensive, and so permanent a footing in the world. That its establishment was effected through miracles, there is no doubt: but miracles, unless attended with a divine power to the hearts of the beholders, could effect nothing. The very raising of Lazarus from the dead served only to embitter the minds of many against him who had effected it. That which gave energy to the word, and caused it to work effectually for the conversion of men, was the power of the Holy Ghost. Moreover, after that men had embraced the Gospel, every possible method that Satan could devise was used to turn them from it: but millions maintained their steadfastness, even to the end: for, as St. John informs us, “greater was He that was in them than he that was in the world.”

This truth being still as important as ever, I shall,

  I.      Confirm the assertion as relating to former times—

“Great,” it must be confessed, “is he who is in the world”—

[“Many false prophets,” even whilst the Apostles were yet living, “had gone out into the world:” and great were the efforts which they made to turn men from the faith of Christ. Our blessed Lord had foretold that such persons would arise, and that their efforts would be productive of incalculable injury to his Church and people. “Many prophets shall arise, and deceive many.” “For there shall be false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before.” In accordance with this prediction, we find that “the faith of many was overthrownb;” “whole houses were subverted;” and great multitudes were “turned back unto perditiond.” At a future period we expect still more extensive ravages of the flock, through these wolves in sheep’s clothing: for the Spirit speaketh expressly, “that in the latter times some will depart from the faith; giving heed to seducing spirits, and doctrines of devils, speaking lies in hypocrisy, having their conscience seared with a hot ironf.”

But it is Satan, in reality, that is the great agent in all these transactions: and the men who are more immediately engaged, are his instruments. In “these false apostles, these deceitful workers, who transform themselves into the Apostles of Christ, it is Satan himself transformed into an angel of light.” It is “the prince of the power of the air, even the evil spirit himself, who worketh in all those children of disobedienceh.”]

But “greater far is He who is in the Church”—

[“The strong man armed keepeth his palace, and his goods, for a time, in peace. But there is a stronger than he, who comes upon him, and overcomes him, and takes from him his armour wherein he trusted, and divideth his spoils.” He rescued millions from the dominion of that wicked one, and preserved them from the assaults of their cruel adversary. And “greater He still is,” than that wicked fiend, and all his adherents.

He is greater in wisdom: for though the “devices” of Satan are inconceivably numerous, and “his wiles” beyond all conception subtle, yet he discerns them all, and knows how to counteract and defeat them all. He is greater also in power: for though Satan is “an angel that excels in strength,” and has millions of wicked spirits, like unto himself, acting in confederacy with him, and under his special controul, He who sitteth in the heavens laugheth him to scorn; and says to him, “Hither shall thou go, and no further.” Earnest as Satan’s desire was to destroy Job, he could effect nothing, till permitted by the Deity; and then could he not move an hair’s breadth beyond his appointed bounds. Not even the herd of swine could he destroy, till he was liberated from the restraint which our Lord’s superior power had imposed upon him.]

That we may improve the assertion for our own use, I will,

  II.      Confirm it as applicable to the present day—

The same wicked spirit works mightily in the world at this time—

[Various are the instruments he employs, and incessant are his exertions to destroy the souls of men.

He works by open infidelity. It is well known what efforts he has made throughout the whole of Europe, and with what prospects of success; insomuch that his agents boasted that they should soon crush our blessed Lord, and extinguish his religion. And in our own country, if the legal authorities had not interposed to uphold the laws, there is reason to fear that impiety and blasphemy would have filled every corner of our land.

He works, too, by secret discouragements. In every place, he assaults the souls of those who are desirous of being liberated from his dominion. He would persuade them that they are, on some ground or other, excepted from the general invitation to accept of mercy. They are not among the elect; or are too unworthy to obtain God’s favour; or have committed the sin against the Holy Ghost, so that their day of grace is passed. All such suggestions are for the purpose of effecting that in individual characters, which, by infidel principles, he endeavours to accomplish on the community at large.

He works also by specious admixtures; mutilating and debasing the true Gospel, by confounding it with the law, and introducing into it terms subversive of its fundamental principles. It matters little to him, how he effects his purpose: if it be by a bold denial of all religion, or a desponding rejection of proffered mercy, or a perversion of the Gospel under a pretended zeal for good works, he equally attains his end: and therefore he varies his assaults according to the diversified characters of men, if by any means he may draw them from Christ, and finally effect their ruin.]

But a mightier power is in us also—

[God is still with his Church and people; and still worketh in them, “mighty to save.”

He is greater to instruct, than Satan is to deceive. The deepest of Satan’s devices he can unveil, to the very weakest of his people; and can overrule them for the accomplishing of his own gracious purposes towards them. Satan hoped, by destroying the Messiah, to subvert his kingdom: but God made it the very means of establishing that kingdom. It was “by death that our Lord overcame him that had the power of death;” and on the very cross he spoiled principalities and powers, “triumphing over them openly in it.”

He is greater also to uphold, than Satan is to cast down.— The efforts which Satan made to intimidate the Apostle Paul were such as appeared sufficient to daunt the strongest mind: but observe how God enabled his servant to triumph in every assault: “We are troubled on every side, yet not distressed: we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.”

He is greater too to save, than Satan is to destroy.—Satan would have “sifted Peter as wheat:” but God would “not suffer his faith to fail.” In the Epistle to the Church of Smyrna, it is said, “Behold, the devil shall cast some of you into prison, that ye may be tried: and ye shall have tribulation ten days.” Mark how Satan is here restrained. If he could have had his own will, he would have cast, not “some,” but all; not “into prison,” but into hell; not for “ten days” but for ever. No “tribulation” short of that would satisfy his malignant mind. But “whereinsoever he, or his emissaries, deal proudly, our God is above them:” and the very means which he uses for our destruction will God make use of for the promoting and effecting of our salvation.]

  TWO QUESTIONS, we may suppose, you will be ready to ask:

  1.      How shall I know by which spirit I am moved?

[This question is easily answered from the preceding context. We are bidden to “try the spirits, whether they be of God.” And this shews the propriety of suggesting the question before us. We have also the answer given: “Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh, is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God.” Here, then, is a plain test, by which the matter may be tried. Whoever, or whatever, would keep you from a total surrender of your souls to Christ, is from the devil: and whatever would lead you to it, is from God. All the false prophets before spoken of are antichrists: for “there are many anti-christs:” and whatever be the particular line they adopt, their object is the same; namely, to keep you from glorifying the Lord Jesus Christ. But whatever means our God is pleased to use, his object is, that Christ should be glorified in us. This is the matter contested between God and Satan; as St. Paul also explicitly declares: “The god of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto us. But God, who commanded light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” This exactly accords with the testimony of St. John, and completely answers the question that has been proposed. Know then, that if infidelity would pervert you, or despondency discourage you, or self-righteousness deceive you, they have “the mark of the beast upon them, as clear and visible as the sun at noon-day. The object of them all is, to keep you from Christ. But, whatever leads you to Christ, to believe in him, and serve him, and glorify him, you need no other evidence of its being from God. Reject therefore, with abhorrence, every anti-christian spirit: and receive with gratitude every motion which bears upon it the character and impress of your heavenly Father.]

  2.      How may I secure the final victory?

[This also it is easy to answer: “Ye are of God, little children, and have overcome them; because greater is He that is in you, than he that is in the world.” “They were of God,” and relied altogether upon him: and therefore they overcame. Do ye the same; and the victory shall be yours also. Never will God forsake those who trust in him: never will he suffer Satan to “pluck one of them out of his hands.” He may leave them to endure many conflicts: but he will be with them, and succour them with great might, and make them “more than conquerors” over all their enemies. No one need to be discouraged on account of his weakness; for “God will perfect his own strength in their weakness.” “His hand is not shortened, that it cannot save; nor is his ear heavy, that he cannot hear.” Still is he as able, and as willing, to save his people as ever; “nor shall one of his little ones ever perish.” Look on your enemies then, my dear children, (that is the meaning of the word translated “little children:” it does not here refer to age or stature, but is a term of endearment, and is so used by our Lord himself to his disciples;) and say to every one of them, “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plainq.” Only “be ye of God;” and all the powers of darkness shall fall before you, and “Satan himself be bruised under your feet shortly.”]

MMCCCCLIV

THE SPIRIT OF TRUTH, AND THE SPIRIT OF ERROR

             1 John 4:6.

Hereby know we the spirit of truth, and the spirit of error.

IN matters of eternal moment, every man must think for himself. We should take nothing upon trust; but bring to the test of Scripture the doctrines we hear, and the persons who profess to instruct us in the mind of God. This may appear presumptuous, in persons who have not made theology their peculiar study: but it is not presumptuous in any one who has the Scriptures in his hands, and a Divine Instructor to apply to. It was to the Church at large, and not to any particular person, that St. John said, “Beloved, believe not every spirit; but try the spirits, whether they be of God.” Even in the apostolic age, “many false prophets had gone out into the world:” and certainly there are not a few at this day, who, whilst they profess to preach the Gospel, hold forth an extremely erroneous standand of truth and duty. But the Gospel itself affords us a sufficient test, whereby to try whatever is set before us. Moreover we should feel the same jealousy respecting ourselves, and use the same precautions in estimating our own character. There is “a spirit of truth;” but there is also “a spirit of error:” and the two may easily be mistaken for each other; and, through that mistake, a most erroneous judgment be formed of our conduct. To keep you from any such mistakes, I will shew,

  I.      The different spirits by which men are actuated—

There is, in some, “a spirit of truth”—

[In some there is a simplicity of mind, that desires nothing but what is right and true. They are open to conviction: they will weigh with candour whatever is set before them: they will not knowingly harbour any prejudices or prepossessions. They take pains to acquire knowledge: they, in particular, search into the fountain of all knowledge, the book of God: and, conscious of their need of divine instruction, they will look up to God for the teachings of his Spirit, and readily submit to whatever they find to be his revealed will. They are like Cornelius, who, though a heathen, hesitated not to send for Peter, who was a Jew, and to receive without gainsaying all that that divine instructor was commissioned to reveal.]

There is, in others, “a spirit of error”—

[There is in some a perverseness of mind, which, instead of affecting truth, loves rather paradox and disputation. There is in them an inaptitude to receive instruction. They have certain principles in their mind, which bias them on all subjects; and they have a certain pleasure in being singular. Things which are plain and obvious to others are not so to them, because their minds are fertile in supplying objections: to find which, they will travel far out of their road; and, having found them, they will lay a far greater stress on them than such trifling difficulties can in any way deserve. Hence, on almost all subjects, they are at issue with their nearest friends, unless indeed they have prevailed to draw others into the same vortex with themselves.]

But, as these imagine themselves to be influenced by a very opposite spirit, it will be proper for us to inquire,

  II.      How we are to discriminate between them—

As in natural substances we may, by a chemical process, discover of what they are compounded; so may we, by the application of certain tests, find how far the foregoing ingredients enter into the composition of our minds. In the context, two tests are proposed; namely, the world, and the Gospel; and by these “we may know” the two different spirits which we have been considering.

  1.      Take the world, then, as a test—

[If we have “a spirit of truth,” there will be a readiness to see and acknowledge the vanity of all things here below. The whole world, and all that it contains, will appear to us lighter than vanity itself. Its views will appear erroneous in the extreme: its habits, altogether contrary to the mind of God. Eternity will be taken into the account in every estimate of the things of time; and every thing be viewed with a direct reference to that.

On the other hand, let the world be brought as a test to one who is blinded by “a spirit of error;” and how manifest will be the delusion under which he is labouring! He cannot see that the world is so vain or so mistaken as enthusiasts imagine: there is nothing so evil in its ways: its pursuits are highly rational; its pleasures altogether innocent; its friends and votaries in a state of acceptance with God. Nothing in it is to be condemned, except its excesses and its crimes. In a word, as the Pharisees “derided our Lord” when he spake of covetousness, because “they were covetous,” so the man who is led by “a spirit of error” shuts his eyes against the plainest truths, and will admit nothing which thwarts his own worldly and carnal inclinations.]

  2.      Take the Gospel as a test—

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