JUDE

JUDE

[This is still more calculated to try the hidden dispositions of the soul. If we are actuated by a spirit of truth, we shall receive whatever God has spoken in his word, as little children. We shall not dispute against it, because it does not accord with our pre-conceived opinions; but shall rather form our opinions from it, than presume to sit in judgment upon it. The deepest truths which are there revealed will not offend us. It will be no stumbling-block to us, to find that God himself has become incarnate, and died upon the cross under the guilt of his creatures’ sins: our only inquiry will be, Is this revealed? if it be, then is it true, whether we can understand it or not. Nor shall we be averse to the way of obtaining salvation simply by faith in Christ; because, if it be pointed out as the only way of access to God, and the only means of obtaining blessings from him, then is it with all readiness and humility to be complied with, nor will a thought be suffered to rise against it. This is “the honest and good heart,” which our blessed Lord commends as the proper soil wherein to sow the seed of life, and as the principle which we must cultivate with all possible care.

But far different will be the conduct of one who is carried away by “a spirit of error.” The blessed word of God to him is rather a field wherein to exercise and display his own ingenuity. Nothing is acceptable to him that does not commend itself to his reason: he sits in judgment upon every thing, pronouncing this reasonable, and that unreasonable; and the great mystery of redemption, through the blood and righteousness of our incarnate God, he regards as foolishness. This is the spirit of Arians, and Socinians, and numberless others, who, instead of receiving the sacred oracles with the simplicity of a little child, deal with them as they would with a merely human composition; receiving what they like, merely because it accords with their own views, and rejecting all the rest as erroneous and absurd.

Thus by these tests we may distinguish “what spirit we are of.” They call into action the hidden principles of the heart; and give occasion for the manifestation of them, in a way that is clear, and that admits of no doubt.]

Let me now proceed to mark,

  III.      The importance of distinguishing them aright—

A just discernment of these spirits will enable us,

  1.      To account for the conduct of others—

[It appears strange, at first sight, that a religion so worthy of God, and so suitable to man, as Christianity is, should not be readily received, and universally obeyed. How can it be, that its principles should be so generally controverted, and its practice so generally condemned? Is there any want of evidence, that the religion itself is from God? or, is there any thing really unreasonable in a life of faith and holiness? No: the fact is, that the pride of human nature is averse to receive a free salvation; and the corruption of human nature knows not how to bear the restraints which the Gospel imposes on it. Hence the spirit of man rises against the Gospel itself; and either fashions it to a standard of his own, or rejects it altogether, as unworthy to be received. Here then, at once, we see whence it is that worldlings continue worldly, and infidels retain their infidelity. They say in their hearts, “Who is lord over us? They hate to be reformed: “they hold fast deceit:” they shut their eyes against the light: they “cast God’s word behind them;” and say, in effect, “We will not have this man, the Lord Jesus Christ, to reign over us.” This explains that phenomenon which proves such a stumbling-block to Jews and Gentiles. They say, ‘If your religion be so clear, whence is it that there is such a diversity of opinions respecting it?’ The answer is, ‘Amongst those who are humble and contrite, there is no difference as to any fundamental part of doctrine, or practice: and, if there be amongst others, it is because they are led away by a “spirit of error,” and “blinded by the god of this world.”]

  2.      To form a correct judgment of our own—

[To attain a knowledge of ourselves, we must diligently mark our own motives and principles of action. We see in others a bias; and we must observe how far there may be any undue influence upon our own minds. If we will candidly examine ourselves, we shall see that, in ten thousand instances, there is a leaning to self, through the workings of pride, or interest, or passion; and that, to be perfectly impartial in our views and actions, is an attainment of no common magnitude. To have no wish but to conform ourselves to the will of God, is a measure of grace that is but rarely found; so rare is “a spirit of truth” in its full extent, and so prevalent “a spirit of error.” Hence there is no man who has not occasion to humble himself for his defects; nor any who has not to watch continually against the deceitfulness of his own heart.]

Let me further IMPRESS this subject on your minds, by adding,

  1.      A word of caution—

[The persons who most need to have this subject brought home to their own hearts, are the most backward to bestow a thought upon it; so blinded are they by the very evil against which they ought to guard. But I would affectionately remind them, that confidence in error will not make error cease to be what it is; and that a pertinacity in error may cause God to give them over to judicial blindness and hardness. We read, that “God gives over some to a strong delusion, to believe a lie, that they may be damned, because they believe not the truth, but obey unrighteousness.” Their “believing a lie” does not make it true; nor does its being “a delusion” prevent their being “damned” for yielding to it. O brethren! provoke not God so to abandon you; but beg of him to give you more simplicity of mind, and to put “truth in your inward parts.”]

  2.      A word of advice—

[You know, that in natural substances there are a great variety of component parts, which are hidden from the natural eye; but which, as we have before hinted, may, by a chemical process, be brought to view. By the application of certain tests, the parts may be separated, and new combinations of them be formed. In like manner, by the application of tests to your souls, you may discover the hidden principles of your hearts. See what it is to which your mind has an affinity: mark what it embraces; and what, on coming into contact with some other thing, it is disposed to relinquish. There are both “flesh and spirit” in the renewed man; and, by diligent observation of the way in which they are called into action, and of the degree in which they operate, you may ascertain your real character before God. If the world drives out spiritual considerations, and more tenaciously occupies the mind, you will see reason for self-abasement before God. If, on the contrary, the blessed truths of the Gospel readily fill your mind, and exclude the world, then have you reason for gratitude and thanksgiving. We are assured that “they who are after the flesh, do mind, and savour, the things of the flesh; but they that are after the Spirit, the things of the Spirit.” “Try then yourselves” by these tests, and “examine” carefully your state before God: for, “if your own heart condemn you, God is greater than your heart, and knoweth all things; but if your heart condemn you not, then have you confidence towards God.”]

MMCCCCLV

THE LOVE OF GOD IN GIVING HIS SON FOR US

  1 John 4:9, 10.

In this was manifested the love of God toward us, because that God sent his only-begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

OF all the endearing characters that are given us of God, that by which he is designated in the words immediately preceding our text, is the most comprehensive and most glorious; “God is love.” It might seem indeed that this appellation but ill-accorded with the sterner attribute of justice: but in the execution of his wrath against impenitent transgressors, his love to the whole creation appears, no less than in his dispensations of grace and mercy to the penitent: even as the love of a judge towards the whole community appears in condemning a murderer, as much as in protecting the weak, or acquitting the innocent. There is however one exercise of his love which infinitely exceeds all others; and that is, the gift of his only-begotten Son to die for us. This is the subject set before us in the text, and which the return of this day calls more especially to our remembrance.

Let us consider,

  I.      The love of God as it is here exhibited—

Instead of entering at large into the subject of our Saviour’s incarnation, we shall confine ourselves strictly to the consideration of the Father’s love in the different steps of it, as mentioned in the text. How astonishing is it,

  1.      That he should desire the restoration of our souls to life!

[Why should he ever entertain such a thought as this? Could we profit him at all? or would he suffer any loss by leaving us to perish? If he chose to have human beings to behold and participate his glory, could he not in an instant call forth millions into existence, and communicate to them the blessings we had forfeited? Had he determined that we should never fall, and that he would impose on us a necessity to continue in our primeval state, we should have the less wondered at his love: but that he should foresee our fall, and yet determine to restore us; that he should behold us actually fallen, and yet pity us; that, when our first parents fled from him, he should follow them with invitations to accept of mercy; and that, when they shifted off all blame from themselves, and cast it eventually even upon God himself, he should still retain his desire to save them; how amazing was this love! Had he proposed only to remit their punishment, and to blot out their existence, this had been a wonderful act of love: but to desire the restoration of such creatures to his favour, that they might live with him in glory for evermore, is truly such an exhibition of love, as far surpasses the utmost stretch of our conceptions. How differently did he act towards the angels, when they fell! He never entertained a thought of restoring them: but, when man fell, then, as if he himself could not be happy without us, he concerted with his eternal Son to deliver us, and to save us with an everlasting salvation.]

  2.      That he should send his only-begotten Son into the world to effect this!

[What ways of accomplishing this object God might have found, it is not for us to say: but it is reasonable to believe, that nothing less than the incarnation of his only-begotten Son could effect it. And how wonderful it was that he should ever adopt such a measure as that! that he should spare his only dear Son from his bosom, and send him into a world that was already cursed by sin! that he should send him to assume our very nature; to be “made in the likeness of sinful flesh;” yea, to be made in all points like as we are, sin only excepted! However he might desire our recovery, it seems absolutely incredible that he should ever condescend to use such means to effect it: yet we are told that he actually did so; and that he sent, not an angel, not all the hosts of angels, but even “his only-begotten Son, into the world, that we might live through him.”]

  3.      That, in order to the effecting of it, he should make Him a propitiation for our sins!

[For the honour of God’s moral government, it was necessary that his hatred against sin should be made manifest, and that, if mercy were exercised towards fallen man, it should be only in a way that would consist with the rights of justice, and preserve the honour of God’s broken law. This could only be done by a vicarious sacrifice, a sacrifice of equal value with the souls of all mankind. Such a sacrifice could be made by none but our incarnate God; who therefore assumed our nature, that he might expiate sin by the sacrifice of himself, and make himself “a propitiation for the sins of the whole world.” What love then was here; that God should send his only-begotten Son into the world for such an end as this! Had he sent him to instruct us by his doctrine and example, it had been a stupendous act of love: but to send him on purpose that he might bear our sins in his own body on “the tree,” and die in our stead, “the just for the unjust, to bring us to God;” this is a love that is utterly incomprehensible: it has heights and depths that can never be explored.]

To confirm this view of our subject, we need only call your attention to that assertion of St. Paul, that “in this God commendeth his love to us;” and to that pious reflection of his, “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” These passages abundantly prove, that, as the gift of Christ to us was the fruit of the Father’s love, so it was an instance of his love, that infinitely outweighs all else that he ever has done, or ever can do, for sinful man.

Let us now consider,

  II.      Our love to God as put in competition with it—

It is evidently supposed in our text that some might be blind and impious enough to ascribe their salvation rather to the love which they bore to God, than to that which, of his own free and sovereign grace, he bore to them. Hence the Apostle says, “Herein is love, not that we loved God, but that he loved us.” It is indeed surprising that any child of man should ever entertain such an idea as this which the Apostle explodes: but experience proves, that there is no merit so great, but man will arrogate it to himself; and no tribute so just, but he will refuse it to his God. We proceed then to notice this sentiment in a two-fold view:

  1.      The erroneousness of it—

[Let us for a moment inquire, What is the state of fallen man? Has he of himself any love to God? So far from it, we are told, that “the carnal mind is enmity against God; and that it is not subject to the law of God, neither indeed can be.” There is not any one thing relating to God, which the natural man loves: not his perfections; not his word; not his ordinances; not his people; not his ways: he is in his heart adverse to them all. But it may be said, that many are brought to love God at last. True: but how is this effected? by any power in man? or by any previous good inclination in man? No: “It is God that gives us both to will and to do, of his own good pleasure:” it is “he, and he alone, that makes us to differ,” either from others, or from our former selves: we neither have any thing, nor can have any thing, but what we receive from himh. How then can that which we receive from God be the cause or ground of his conferring it upon us?

The text, it is true, speaks of God’s sending his Son into the world to die for us: and it may be thought, that no one would ascribe that gift to any merit of his own. We grant it: but, if men do not ascribe to their own merits the gift of a Saviour, they ascribe to their own merits the gift of salvation itself: yea, exceeding vehemently do they arrogate to themselves this honour: and when they are constrained to acknowledge, that in their unregenerate state they have done no good works to deserve salvation, they will maintain, that God has respect to some good which he has foreseen in them, and makes some natural or acquired excellence in them the reason and the measure of his favour towards them. But we can scarcely conceive any expressions more strong than those by which God cautions his people against this vain conceit. Hear what he said respecting it to his chosen people the Jews — — — Hear also what Jesus said to his own immediate Disciples, who had certainly as good ground for boasting as any of us can havek — — — Hear further what St. John says in a few verses after our text, and which is applicable, not to one age or people, but to the saints of God in every age; “We love him, because he first loved us.” But indeed it is the voice of Scripture from one end to the otherm, that “God has mercy on whom he will have mercy,” and that “there is a remnant according to the election of graceo.” To be making this truth a constant subject of our ministrations, as some do, is highly injudicious; but, when it comes fairly in our way, we must maintain it, as necessary for the abasing of man’s pride, and for the exalting of God’s honour and glory.]

  2.      The impiety of it—

[God is a jealous God: his very “name is Jealous,” and “his glory he will not give to anotherq. Now the great end for which he has redeemed man, was the advancement of his own glory. St. Paul, in the space of a few verses, repeats this almost to satiety, if we may so speak — — — But to ascribe the gift of a Saviour, or of salvation, either in whole or in part, to our love to him, is to rob him of his glory; and to establish a ground for glorying in ourselves, when he has declared, “that no flesh shall glory in his presence.” Now, in reference to ourselves, we are backward to acknowledge that there is any great sin in this. Let us then transfer our thoughts to the fallen angels, and contemplate them as acting in this manner. They have sinned, as we have: and are as incapable of restoring themselves to the Divine favour, as we are: Let us then suppose God to say, ‘I will send my only-begotten Son into those regions of misery, to bear their punishment, and to expiate their guilt: and I will send my Holy Spirit into their hearts, to change their natures, to renew them after my image, and to fit them for my presence.’ Suppose, when God, of his own sovereign grace and mercy had done this, those wicked fiends should arrogate the glory to themselves, and say, ‘God has saved us, because he foresaw what holy dispositions we should exercise, and how richly we should merit his favour;’ What should we think of them? Should we not say, that their guilt was augmented ten-fold; and that the punishment they might expect would be proportionably severe? Where then is the difference between them and us? What have we, more than they, to merit the Divine favour? Or what can we have more than they, except it be given us from above? Know then, that, if God would burn with indignation against them for such pride and ingratitude, so will he against us, if we refuse to give him the glory due to his name. If Herod was made a monument of wrath for accepting from others a tribute due only to his God, much more shall we, if we, reversing what he has spoken, shall presume to say, “Herein is love, not that God loved us, but that we loved him, and earned by our love an interest in his favour.”]

We conclude with some suitable ADVICE:

  1.      Contemplate frequently this love of God to you—

[The angels are not interested in the wonders of redemption as we are, and yet are ever “desiring to look into them.” Shall we then be regardless of them? Shall we not search into them; and meditate upon them; and speak of them; and glory in them; and make them “all our salvation, and all our desire?” Shall we not especially consecrate to the contemplation of them this season which has been set apart by our Church for that express purpose? O make not this a time for carnal feasting, but for holy meditation, and for delight in God!]

  2.      Get your hearts filled with love to him—

[If our love be not the cause, it nevertheless should be the consequence, of his love to us. Of this, none can entertain a doubt. Who that is in the smallest degree impressed with the Saviour’s love to us, does not see the reasonableness of that awful denunciation, “If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha?” Yes, on whomsoever that curse may fall, we must all acknowlege the justice of it; and in the day of judgment, when it shall be yet more awfully denounced on the enemies of Christ, there will not be a saint or angel in the universe who will not add his Amen to it. O let us now muse on his love to us, till the fire of Divine love kindle in our hearts, and we speak with our tongues the high praises of our God!]

  3.      Seek to abound in love to each other—

[This is the improvement which the Apostle suggests in the words following our text.” In the love of Christ to us is both the reason and the model, for our love to each other. Was his love to us unmerited? we also should freely exercise love even to the evil and unthankful. Did his love lead him to forego the glory and felicity of heaven, and to submit to the accursed death of the cross for us? such should be our love to our fellow-creatures: there should be no measure of labour or self-denial which we should not willingly exercise for the good of others; yea, even to the laying down of our life for them. Here then we see the proper duty of this season: search out the poor, the sick, and the afflicted, that you may administer to them the consolations they stand in need of: and especially exert yourselves to see what you can do for the souls of men — — — This is the work that will most assimilate you to Christ, and will best prove the sincerity of your love to him.]

MMCCCCLVI

CHRIST THE SAVIOUR OF THE WORLD

             1 John 4:14.

We have seen and do testify that the Father sent the Son to be the Saviour of the world.

WERE it announced to us, in a time of war, that the enemies of our country were vanquished, that those who had menaced us with utter destruction were all taken captive, and that we might henceforth enjoy an honourable and lasting peace; our first inquiry would be, What ground is there for crediting the report? If we were assured, that several persons, who had been present at the battle and had seen the captive enemies, were sent by the conqueror on purpose to make known to us the glad tidings, we should be filled with transports of joy, and congratulate one another on the glorious event. Such tidings, and thus authenticated, we have to declare unto you; not indeed in reference to an earthly enemy, but in reference to our great adversary, the devil; whom Christ, our Almighty Deliverer, has subdued. The Apostles were sent by their victorious Lord to proclaim the news: and they have come to us, affirming that they were eye-witnesses of the truths which they have been commissioned to declare. They acknowledge, indeed, that “Satan bruised his heel; but they affirm, that he bruised Satan’s head.” Satan so far prevailed as to have him crucified: but by his very death our blessed Lord overcame him that had the power of death, that is, the devil; yes, “on the cross itself he triumphed openly over that wicked adversary, and spoiled all the principalities and powers of hell;” and in his ascension “he led captivity itself captive.”

But that we may ascertain more correctly the nature and truth of their testimony, we shall shew,

  I.      What evidence we have of the fact reported in the text—

It would divert us too far from our subject to enter into the question of the credibility of the Apostles; suffice it to say, that, as they had no possible inducement to deceive us, so they have never, on any occasion, betrayed the smallest wish to deceive us. Their veracity is unimpeached, and may fully be relied on.

But, it may be asked, Were they themselves well-informed on the points whereof they affirm? We answer, They saw the things which they attest: they did not receive them from the report of others, but were assured of them by ocular demonstration. They saw all which they affirm concerning Christ: they saw,

  1.      His personal glory—

[Others, even his bitterest enemies, beheld him as a man like unto themselves; but some of his Apostles had ocular proofs of his Godhead: they saw him transfigured on Mount Tabor, his face shining brighter than the meridian sun, and his garments all illumined by the radiant effulgence of his Deity; and they heard the Father’s voice from heaven attesting him to be his only, his beloved Son. This vision was vouchsafed to them for their more perfect satisfaction: and they record the circumstance in proof, that what they reported concerning him they knew to be true.]

  2.      His matchless perfections—

[Not they only, but his very enemies, were astonished at his wisdom, and constrained to confess, that “never man spake like him.” His power and goodness were alike manifest in the authority which he exercised over diseases, devils, and the very elements. Hence, on different occasions, his Disciples expressed their full conviction that he was the promised Messiah, the Saviour of the world: “We believe and are sure that thou art that Christ the Son of the living God.”]

  3.      His shameful death—

[His crucifixion was seen by all: but there were some circumstances connected with his death, which tended very strongly to corroborate the opinion which his Disciples had formed of him. The effusion of blood and water from his wounded side in two distinct streams, particularly impressed them with the idea, that he died to cleanse men, not only from the guilt, but also from the power and pollution, of sin. And the prodigies preceding and following his dissolution were such, that the Centurion who attended the crucifixion exclaimed, Truly this was a righteous man, this was the Son of Gode.]

  4.      His triumphant resurrection—

[At the precise moment of his resurrection, none were present except the soldiers who were placed to guard his tomb: but within a few hours he was seen by several of his Disciples: and for the space of forty days he appeared to them on a great variety of occasions. By these manifestations of himself, the incredulity of the Apostles was overcomeg: and much stress was laid upon them by the Apostles in confirmation of their word.]

  5.      His glorious ascension—

[Many were permitted to behold this glorious event: and this, together with the descent of the Holy Spirit whom Christ had promised to send down, convinced the Disciples, beyond a possibility of doubt, that Jesus was the Christ. From this time, (the time of the Spirit’s descent,) the Apostles began to preach Christ as the Saviour of the world: and they constantly founded their testimony upon the fact of their having been eye-witnesses of every thing that they declared. Indeed, such stress did they lay on this circumstance, that, in choosing a successor to Judas in the apostleship, they took care to have one who was on a par with themselves in this particulark: and, in speaking of Christ, they dwell on this circumstance with most triumphant satisfaction. It was for the purpose of qualifying Saul to bear the same convincing testimony, that the Lord Jesus appeared personally to him in the way to Damascusm: and, when his ministry was undervalued on account of his supposed inferiority in these respects, he triumphantly appealed to his opposers, “Am I not an Apostle? Have I not seen Jesus Christ our Lord?”

If then such a number of faithful witnesses, all concurring in the same testimony, and all qualified to give their testimony from a personal inspection of the things attested, can establish any truth whatever, we must confess that the fact asserted in the text is established beyond the possibility of doubt, and that “God the Father has sent his Son to be the Saviour of the world.”]

The fact being proved, we proceed to shew,

  II.      For what end we bear our testimony respecting it—

To set forth Christ as the Saviour of the world was the one labour of all the Apostles. The same also is our blessed employment; and we make that our constant theme, or, at least, the sum and substance of our discourses;

  1.      That you may have just views of the Father’s love—

[We behold the goodness of our God in every thing around us: but not all the creation can exhibit it in so bright a view as the cross of Christ: there, even in the face of a crucified Jesus, shines all the glory of our God. Love, in particular, is there portrayed in its most endearing colours. The gift of God’s only dear Son to die for man, was the most stupendous effort of love that ever was, or can be, exhibited — — — It is greater love than was ever shewn even to the angels themselvesp: and, while it brings us nearer to the throne of God than they, it will furnish us with everlasting songs in which they can never joinr — — —]

  2.      That you may renounce all erroneous methods of seeking acceptance with him—

[If this glorious truth had never been revealed, we might well have made the same inquiries as Balak. But what room is there for such inquiries now? Do we despise this unspeakable gift of God? or do we conceive that we shall be able to establish a firmer foundation for our hope, than that which is laid in the blood and righteousness of the Lord Jesus Christ? — — — O reject not the proffered mercy of your God! Say not, ‘The Saviour of the world shall not save me.’ This is what you do, in fact, say, when you go about to “establish any righteousness of your own.” To guard you against so fatal an error, St. Paul testified with all the energy he could express: and we also testify, that there is no other foundation to be laid, nor any other name to be trusted iny, but that of Jesus Christ.]

  3.      That you may embrace the Lord Jesus with your whole hearts—

[View him as sent down from heaven, even from the bosom of the Father: view him as dying in your place and stead: view him as saving a ruined world. Can you forbear to love him? Can you refrain from seeking an interest in him? Are you not ready to cry out, “Hosanna to the Son of David; Hosanna in the highest?” Behold him, I say; admire him; adore him; trust in him; “cleave unto him with full purpose of heart;” “count all things but loss for the excellency of the knowledge of Christ Jesus your Lord.” Alas! you are but too little affected with his love; and need to be reminded of it continually: “we determine, therefore, with God’s help, to know nothing among you but Jesus Christ and him crucified,” and to set before you his love, till it constrains you to love him, and to live to him.]

  CONCLUSION—

[Hear once more our testimony. We testify, that Christ is indeed the Son of God, even “Emmanuel, God with us.” We testify, that the one errand on which he came, was to save a ruined world. We testify, that he has done all that was necessary for the salvation of our souls; and that “he is both able and willing to save to the uttermost all that come unto God by him” — — — O compel us not to complain, as he did, “We testify of that we have seen, and ye receive not our witness!” but let us behold you inquiring after him, till ye can say with the Samaritan converts, “we have seen (‘heard’) him ourselves, and believe that this is indeed the Christ, the Saviour of the worldb.” It is true, you cannot now see him, as the Apostles did, face to face; but by faith you may “see him that is invisible:” and if only you behold him now by faith, you shall one day see him, as you are seen, and “know him, as you are known.”]

MMCCCCLVII

THE DISTINCTIVE CHARACTER OF A CHRISTIAN

             1 John 4:16.

We have known and believed the love that God hath to us.

NEVER was there a truth so deep, so comprehensive, so endearing, conveyed in so short a space as that immediately following our text; “God is love.” It is engraven on the face of universal nature: the heavenly bodies, in their various courses, proclaim it: the earth, with all its productions, declares it: the human race, in particular, both in the frame of their bodies and the faculties of their souls, unanimously attest it. Every work of God’s providence displays it; and every word of his grace. Even the judgments which he threatens, and those which he executes, must be traced to love as their source; for though, as it respects the individuals that suffer, whether men or devils, he shews only his displeasure; yet, as justice executed on criminals is mercy to the community, so is the punitive justice of the Deity an act of love to the whole intelligent creation.

But glorious as this truth is, it is but little known: the revelation which was designed to illustrate and confirm it, is lightly regarded: and those things which incessantly engage the admiration of angels, are scarcely considered by men as worthy of the slightest attention.

Some there are however who know how to appreciate this truth. Whilst it is overlooked by the wise of this world, it is known, believed, and loved, by every true Christian, whatever be his condition or attainments in all other respects: if he be low and illiterate, he yet has a just apprehension of it in his mind; and if he be great and learned, he values this above all his other knowledge.

From the words before us we shall be led to shew,

  I.      The distinctive character of the Christian—

The love referred to in the text, is that which God manifested in the gift of his dear Son to die for us—

[In the context, the Apostle particularly directs our attention to this point. He elsewhere declares, that the Father’s love to our ruined race was the motive that induced him (if we may so speak) to send his Son into the world: and another Apostle refers to that event as the brightest exhibition which God himself could give of his love to manc. Great as many of his bounties are, this infinitely excels them all — — —]

The true Christian knows and believes this love—

[Others may talk of it with accuracy, according to the statement given of it in the Scriptures; but it is the Christian alone that justly apprehends it. The light of others, like that of the moon, is inoperative, uninfluential: but the Christian’s light is like that of the sun: it diffuses a genial warmth through the soul, and causes every grace to flourish and abound. Were it sufficient to say, “I believe,” all who repeat the Creed would be believers; and there would be no room for that question of our Lord, “When the Son of man cometh, shall he find faith upon the earth?” But to exercise a living faith is a very distinct thing: this is peculiar to the true Christian: he knows and believes the love which God has exercised towards us: he “believes it” as the foundation of all his hopes — — — he “knows it” as the source of all his joys — — —]

But that we may not deceive ourselves, we proceed to shew,

  II.      How we may know whether that character be formed in us—

If a man know and believe that any thing of a very interesting nature, whether good or evil, has befallen him, he cannot fail of being, in some measure at least, suitably affected with it. Now, if we have known and believed the love that God hath to us, we must of necessity have been filled,

  1.      With wonder and admiration—

[This subject has excited universal wonder through all the hosts of heaven: how then can it fail to astonish us, if we truly know it and believe it? Did the Apostle John express such wonder at our adoption into God’s family, as to say, “Behold, what manner of love is this wherewith the Father hath loved us?” Was St. Paul so overwhelmed with astonishment at the idea of the Gentiles being admitted into the Church as to exclaim, “O the depths!” and shall not we be amazed at a miracle of mercy that is infinitely more stupendous, that has a depth and length and breadth and height that surpass the conception of men or angels? What are all other gifts in comparison of the gift of his only dear Son? “Having not spared him, but delivered him up for us all, how shall he not with him also freely give us all things?” Know then, that, if ye have never been lost in wonder at this “unspeakable gift,” and at the unsearchable riches of grace and love contained in it; yea, if this be not in a measure your daily experience, you have never yet attained the Christian character: whatever you may have professed, or however you may have lived, you have yet to learn the first great lesson in the school of Christ.]

  2.      With love and gratitude—

[Men in general speak of the great mystery of redemption as a common thing; and will repeat the Creed, or the truths contained in it, with as much indifference, as if the Gospel were nothing but “a cunningly-devised fable.” We might live with them for years, and never once hear them speak with rapture on this glorious theme. But “ye have not so learned Christ, if so be ye have heard him and been taught by him as the truth is in Jesus.” “The love of Christ,” if truly known and believed, will “have a constraining efficacy, to make us live to him who died for us.” The moment we feel it aright, we shall inquire, How can I requite it acceptably? What shall I render to the Lord for all these wonders of love and mercy? Contracted as our views of this mystery may be, “we shall count all things but loss and dung for the excellency of the knowledge of it.” It will be the one subject of our meditations, the one theme of our praise — — —]

  3.      With a desire to know our own personal interest in it—

[The man that has no fears or jealousies about his interest in the love of God, has no just conception of it at all. He may descant learnedly on the Scriptures, but he knows nothing of the mystery contained in them. To be in suspense and doubt whether we are accepted in the Beloved, is to a true Christian more painful than the severest bodily suffering could be. On the other hand, to be able to say, “Christ hath loved me and given himself for me;” “My Beloved is mine, and I am his;” this is a very heaven upon earth: and when the Christian can adopt this language, and feel “the love of God shed abroad in his heart by the Holy Ghost,” “his soul is indeed satified as with marrow and fatness:” he cares for nothing, and desires nothing: created objects lose all their lustre, when once he has thus beheld the Sun of Righteousness shining in his glory.]

  ADDRESS—

  1.      Those who have not this evidence within them—

[There can be no difficulty in making the foregoing inquiries. But it is a fearful thing to find on examination that we have not the grace of God in us. O think not lightly of the distinction that has been pointed out! for it will form a ground of distinction in the day of judgment, and determine our abode either in heaven or in hell. Remember, too, that you will in that day be wholly without excuse. Others may say, ‘It was my misfortune rather than my fault that I did not know and believe the love of God in Christ Jesus; for I never had it faithfully declared unto me.’ But to you there has been no want of instruction to enlighten, no want of evidence to convince you: so that your ignorance and unbelief involve you in the deepest guilt. O continue not in such a state as this! but pray that “the Spirit of wisdom and revelation may be given to you, and that the eyes of your understanding may be enlightenedf,” that “you perish not for lack of knowledge.”]

  2.      Those who can adopt the language of our text—

[If you can with truth declare that you have known and believed the love of God, then we must say to you, “Blessed are ye; for flesh and blood hath not revealed this unto you;” but “God hath shined into your hearts to give it unto you.” Be thankful for this distinguishing mercy: and seek to “grow in grace and in the knowledge of our Lord and Saviour Jesus Christ.” St. Paul, after preaching the Gospel twenty years, “accounted not himself yet awhile to have attained, but still desired to “know Christ in the power of his resurrection, and in the fellowship of his sufferings.” Do ye then press forward, and emulate the angels who are incessantly “desiring to look into these things.” Make not the love of God a matter for speculation, but for admiration and praise. It is that which will be the subject of your songs in the eternal world; let it therefore now inflame your souls with gratitude, and animate you to unremitting diligence in the service of your God. Strive to exercise love to him, seeing that he has shewn such love to you.]

MMCCCCLVIII

GOD IS LOVE

             1 John 4:16.

God is love.

THE character of Jehovah is drawn in a great variety of expressions in Holy Writ: He is represented as great and good, and just and merciful, and by every other attribute that is worthy of his Divine Majesty. But, in the words before us, which are twice repeated in this chapter, all his perfections are concentrated in one abstract idea, as if they were all but one, and that one was “love.” Now, there is no light in which men so rarely conceive of the Deity as this. In truth, it is more as an object of terror than of love that he is viewed at all, especially by the generality; the desire of their hearts being, for the most part, like that of the Jews of old, “Make the Holy One of Israel to cease from before us.” Let us, however, collect our minds for the contemplation of the subject before us, whilst I endeavour to exhibit God in the character which is here ascribed to him, and to shew you that “he is wholly and altogether love.” He is so,

  I.      In the perfections of his nature—

What shall we say of his wisdom?

[It is love, concerting measures for the communicating of his own nature and blessedness to creatures that should be formed for this very end. It was for this end that he created myriads of holy angels in heaven. It was for this end that he formed the earth; and placed upon it beings endowed with faculties capable of knowing, loving, serving, and enjoying him. He would have been equally happy and glorious, though no creature had ever existed, to behold his glory, or participate his bliss. As he was eternally self-existent, so he would have been eternally self-sufficient: nor was it possible for any creatures, however numerous or exalted, to add any thing to him. But, from the fulness of love that was in him, he determined to form creatures susceptible of all the blessedness which he had ordained for them: and in the execution of this office his wisdom engaged with great delight.]

And in what light must we view his power?

[This also was love, putting forth all its energies to accomplish the things which wisdom had devised. No other object had it in view, than the adapting of all things to their proper ends, that nothing might be wanting to any creature in the universe; but that every thing, from the highest archangel to the meanest insect, might, according to its capacity, enjoy a fulness of bliss. The whole inanimate creation, the celestial bodies which move in their orbits, and this terrestrial globe with all its diversified accommodations, are all subservient to this end; and all evince, that the power which called them into existence was only a modification of love.]

In no other view can we conceive of his holiness—

[This also was love, making known to his creatures what was his mind and will, and shewing them the precise path in which they must walk, in order to enjoy the happiness which be had ordained for them. On their conformity to him their happiness must, of necessity, depend: and God, in order that no creature might be at a loss to know his will, proclaimed it to them, and enjoined the observance of it as a law; thus constraining them to seek their own happiness, not from self-love only, but as an act of obedience to him.]

Even his justice, too, must be regarded in the same light—

[This enforced the law with sanctions; with a promise of eternal life, if it were obeyed; and with a threatening of eternal death, if it were transgressed. And what was this, but love, shutting up his creatures to a necessity of preserving the happiness for which they were formed; and rendering it, as might have been supposed, impossible that they should ever decline from it?

If these provisions have failed in producing the blessedness for which they were designed, that, as we shall see presently, makes no difference in the design of God, or in the real character of all the Divine perfections. They all had one object in view, and all were exercised for one end; and all, if justly viewed, were love—love in the first conceptions; and love operating for the happiness of all, in whose behalf those conceptions had been formed, and those powers had been called forth into activity.]

We will yet further trace the same blessed character,

  II.      In the dispensations of his grace—

Hitherto we have seen God as shewing kindness to his creatures in a state of innocence: but now we must contemplate him as acting towards them in their fallen state. And, O! what love will now be opened to our view! View him in,

  1.      The gift of his only-begotten Son—

[When all the purposes of his grace towards us had been frustrated by man’s transgression, what, O! what did love suggest for our recovery? “He sent his only-begotten Son into the world, to stand in our place and stead;” and to “die,” he “the just, for us the unjust,” that he might restore us to God, in a way consistent with all the perfections of the Deity. This wonderful act is, in the former part of this chapter, traced to the very source of which we speak: “In this was manifested the love of God towards us, because that God sent his only-begotten Son into the world, that we might live through him. Herein is love; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” Our blessed Lord also teaches us to regard the love of God as the one source of this unspeakable gift: and St. Paul speaks of Jehovah himself referring to it, as the most stupendous display of his love that ever was, or ever could be, exhibited to fallen man: “God commendeth his love towards us, in that, while we were yet sinners, Christ died for us.”]

  2.      The gift of his Holy Spirit also—

[In vain would Christ himself have died for us, if the Holy Spirit also had not come down to reveal that Saviour to us, and, by the mighty working of his power, to draw us to him. But shall this be wanting to us? No: the very same love which sent the Lord Jesus Christ into the world to redeem our souls, sends the Holy Spirit also, to apply that redemption to us: so that here is a concurrence of all the Three Persons of the Godhead in this labour of love; each occupying a part in this mysterious work; and contributing, according to their respective offices, to effect this great salvation. Say, brethren, whether it be possible ever to comprehend the heights and depths of this love? No, verily, it is altogether incomprehensible, far exceeding the utmost conceptions of any finite capacity.]

  3.      The gift of his ordinances—

[This, it is true, appears as nothing, in comparison of the gifts before-mentioned. But yet, methinks, it should by no means be overlooked. For the ordinances are indeed the golden pipes by which the golden oil is conveyed to us from the two fore-mentioned olive-trees, in which all fulness is treasured up for us. It is by stated ordinances that you are gathered together to hear the word of God, and to receive the communications of his grace: and it is by the appointment of an order of men to minister in holy things, that you derive advantages for the instruction of your souls in divine knowledge. True, indeed, ministers are but earthen vessels: but the treasure which they convey to your souls is that which you would have but little leisure or inclination to search after for yourselves. Say, brethren, have not some of you often come to the house of God merely to observe a form which common decency required, and yet been so favoured as to find there “the pearl of great price,” in comparison of which all earthly things are as dross and dung? And say, whether you have not reason to adore the love which has provided for you such means of grace, such advantages for glory?

But on these things it is needless to insist, because they carry their own evidence along with them.]

The same may be seen,

  III.      In the whole administration of his moral government—

Here, doubtless, through our self-love, we are less apt to see the love of God. But it really exists; and to a humble mind it is as clearly visible, in the execution of his judgments, as in the dipensations of his grace.

Let the nature and end of God’s law be first considered—

[We have already said, that his law was a transcript of his mind and will; and that its proper use was, to shew to all the intelligent creation, how God was to be served, and their own happiness secured. We have also already shewn, that the sanctions which were added to this law had the same tendency; namely, to secure the observance of it amongst free agents, who were left at liberty to obey or disobey, as they should feel disposed. And all this, we conceive, will readily be acknowledged to have been the fruit of love.]

Now, the law itself being approved, the enforcement of it must partake of the same character—

[As for those who suffer the penalty of transgression, as millions both of angels and men do at this moment in hell; and as millions who are yet unborn will, it is to be feared, to all eternity; we readily grant, that they cannot enter into the subject before us. The men who suffer for transgressing human laws are ready to entertain hard thoughts, both of the laws themselves, and of those who enforce them. But they cannot be considered as competent judges: they are partial; and their self-love blinds them. The community at large, who reap the benefit of the laws, see their excellence; and are thankful that they live under the protection of laws, wisely enacted, justly executed, and impartially enforced. There is not, in any civilized nation upon earth, a considerate man who does not account it a rich blessing to have his life and liberty and property secured against the assaults of rapacious robbers and blood-thirsty murderers. And the very persons who violate the laws, and for their transgressions pay the forfeit of their lives, might have received as much benefit from the laws as others, if they would themselves have yielded subjection to them: so that, whilst suffering the penalties of transgression, they have no reason to complain of the laws; but only of themselves, for having wantonly and wickedly transgressed them. Now thus it is with those who are suffering the vengeance of everlasting fire for their violations of God’s law. The enactments themselves were intended for their benefit; and the penal sanctions would have conduced to their comfort, as much as to the comfort of any other person in the universe, if they would have yielded obedience to them. It is their own fault that they have brought out evil from good; and rendered that an occasion of misery, which was intended by God to be a source of bliss. Of themselves they may complain; but of the laws they must speak with unqualified approbation and gratitude. If a doubt exist on this point, let any man ask himself, how he would like to live in any place where the authority of all laws, human and divine, was set aside, even for the space of three days? Who would not, long before the expiration of that time, be crying out for the domination and government of equal laws?

I say then, that, as the law of God was made equally for all, and all may receive equal benefit from it, all ought to regard it as the fruit of love; and to honour it in their hearts, as “holy, and just, and good.”

It is possible that because, in the present state of the world, far more are lost than saved, some may object that God has loved the few at the expense of the many. But though this is the case at present, there will, at no distant period, be multitudes far more numerous than all that have already existed; and “they will all be righteous,” from the least to the greatest of them. If Israel, in the space of about two hundred years, multiplied from seventy-six to two millions, when so many efforts were made to destroy them; how shall they not multiply during the millennium, when the command “Increase and multiply,” shall meet with no impediments; and when life will be so prolonged, that a “person dying an hundred years old will appear” to have been cut off under “a judicial curse?” Carry on this annual augmentation, not for ten or twenty years, but for a thousand years; and you will clearly see, that the numbers who have lived previous to that day will bear no proportion to those who shall then come upon the earth; and, consequently, that the number of those who will perish will bear no proportion to that of those who shall be ultimately saved. But, if the objection were true as to the comparative numbers of those who shall be saved, and of those who shall perish, I would still say, that this would not at all invalidate the declaration in my text. The law is equally good, even though every transgressor of it should perish; and the loss of every soul must be ascribed, not to any want of love in God, but to the wicked obstinacy of man, who will not avail himself of the salvation which God has offered him. Before there existed a creature in the universe, God was love: and after he had created both angels and men, he still continued love: and love he will be, when he shall judge the world: and one of the most painful considerations, which will corrode the minds of those in hell, will be, that it is love that condemns them, love that punishes them, and love that consigns them to the fate they have deserved; yea, that love to the whole universe demands their ruin. For supposing only that God should from this moment promise impunity to the transgressors of his law, where is there one who would not find a speedy relaxation in his efforts to obey it, and a consequent diminution of his happiness? But sinners cannot be so received. If God could admit to his bosom the violators of his law, the enemies of his Son, and the contemners of his grace, heaven itself would cease to be a place of happiness; and God himself (I speak it with reverence) would cease to be an object worthy of our esteem. But these things, I say, cannot be; and therefore cannot be, because “God is love”.]

  Let us then LEARN, from this exalted subject,

  1.      What should be the disposition of our minds towards God—

[Is he love; and that too in all his diversified perfections, and in all his mysterious dispensations? Surely then we should love him, and see nothing but love in all his ways. No commandment of his should ever be accounted grievous; but we should fly, like the angels themselves, to obey the very first intimation of his will. As for any difficulties or dangers that may lie in our way, they should only be regarded as opportunities afforded us to shew our love to God, and our zeal in his service. When trials of the most afflictive nature arise (for “we are all born to trouble, as the sparks fly upwards”), we must bear in remembrance, that they are sent by a God of love, and that they are nothing but blessings in disguise. We must remember, that “whom he loveth, he chasteneth, and scourgeth every son whom he receiveth: and that, if we be without chastisement, whereof all are partakers, then are we bastards, and not sons: for what son is he whom the Father chasteneth not?” We know that our own children do not exactly appreciate our motives, whilst they are suffering under our displeasure, or when restraints are imposed upon them for their good. We must be content, therefore, to consider the darkest of God’s dispensations as fruits of his love; and must feel assured, that, however “clouds and darkness may be round about him, righteousness and judgment are the basis of his throne.” In a word, we must ever bear in mind, that God is deserving of all our love; and we must endeavour to love, and serve, and glorify him, with every faculty we possess.]

  2.      What should be the disposition of our minds towards each other?

[This is the point particularly insisted upon in the former part of this chapter; and, indeed, it is founded upon the very truth before us: “Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; FOR God is love.” And in another place, the Apostle yet more expressly deduces from it the lesson I am inculcating: “Beloved, if God so loved us, we ought also to love one anothere.” Let me then call you, brethren, to be “imitators of God as dear children.” And in what would ye so much wish to resemble him as this? To have your every act, your every disposition love, what could more tend to the perfection of your nature, and the happiness of your souls, than this? In truth, love, if carried to a due extent, would make a heaven upon earth. O! cultivate it, my brethren, from your inmost souls; and, to whatever extent you have carried it, learn to “abound more and more.” Yet mistake not the proper offices of love. It is not necessary that love should always be exercised in a way of approbation, or in a way that shall be pleasing to those who are the objects of it. God corrects his children, and is displeased with them when they act amiss: and you also may manifest your displeasure in a way of correction towards those who are under your authority, when the occasion fairly calls for it. But love must be your governing principle in all things; and its influence must regulate your whole life. It must shew itself in the suppression of every thing that is selfish, and in the exercise of every thing that is amiable and endearing: you must shew it, by “bearing all things, believing all things, hoping all things, and enduring all things.” O that I knew what to say, that should prove effectual for this blessed end! This I will say, that by this disposition you must be known as God’s children: for, if you possess it not, whatever else you may possess, you are in heart no better than murderers: “He that loveth not his brother, abideth in death: whosoever hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him.” On the other hand, “if you dwell in love, God dwelleth in you, and you in him.” And, when you have this evidence of a transformation into God’s image, then may you “have boldness in reference to the day of judgment.” Let it only be said, that “as He is, so are ye in this world;” and we will predict, without fear of disappointment, that, as He is, so shall ye be also in the world to come.]

MMCCCCLIX

THE BELIEVER’S RESEMBLANCE TO GOD IN LOVE

  1 John 4:16, 17.

He that dwelleth in love, dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.

THAT “God is love,” is a truth that can admit of no doubt. The proper improvement to be made of this truth is also obvious: if he be love, we should love him, trust in him, serve him, submit to him. But there is one improvement of this subject which does not readily occur to the mind: it is this: If God be love, we should be careful to imitate and resemble him. Now this, though less obvious than the other deductions, is the point on which St. John principally dwells: “Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God: FOR God is love.” The same line of argument he pursues in the words before us; shewing that our conformity to God, in this great character of love, will be the measure of our nearness to him, and of our confidence before him.

The words before us will lead me to mark,

  I.      The resemblance which the believer bears to God in love—

The Apostle having said that “God is love,” adds, “As he is, so are we in this world.” Now, in his nature we cannot resemble the Supreme Being; but in his operations we may. We must therefore mark,

  1.      The operations of God’s love—

[Love, though a simple idea, may be profitably considered under a threefold distinction: a love of benevolence, a love of beneficence, and a love of complacency. This distinction will lead us to make some discriminations which are of great importance to a full understanding of the subject. “We say then of God, that his benevolence is universal. There is not a creature in the universe which he did not originally form for happiness; and to which he does not wish happiness, so far as it is capable of enjoying it. The fallen angels are gone beyond the reach of happiness; as are all those also who have brought upon themselves the final sentence of God’s righteous indignation. But there is not a sinner whom he is not willing to save; and whom he would not save, provided he repented of his sins, and sought for mercy in God’s appointed way. God has sworn to this; saying, “As I live, saith the Lord God, I have no pleasure in the death of a sinner; but rather that he turn from his wickedness, and live. Turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?” So far is God from desiring the death of a sinner, that “he willeth that all should come to repentance, and live:” and when any will not repent, he takes up a lamentation over them; saying, “O that my people had hearkened unto me, and Israel had walked in my ways!” Our blessed Lord’s weeping over Jerusalem, even after that it was given up to final desolation, gives us a just picture of Jehovah’s mind towards the most abandoned of the human race.

As God’s benevolence is universal, so is his beneficence unbounded: “He opens his hand, and fills all things living with plenteousness.” Of his common bounties all partake, in rich abundance: “He makes his sun to rise on the evil and on the good; and sends his rain upon the just and upon the unjust.” That greatest of all mercies, the gift of his only dear Son, was bestowed on all, as is the gift also of his Holy Spirit: for, as Christ died for all, so does the Holy Spirit strive with alle; there not being a good desire in the heart of any man, which has not been formed there by his all-powerful agency; and formed there in order to the bestowment of still greater good, if those first motions had been duly improved. Nor should all the glory and blessedness of heaven itself be withheld from a human being, if only he would humble himself before God, and seek for mercy, and grace, and strength, in God’s appointed way.

In respect of complacency, however, God’s love is personal and partial. It is not possible that a holy God should find delight in unholy creatures: for, he is of purer eyes than to behold iniquity,” without the utmost abhorrence. “He is angry with the wicked every day:” and, though he would still have compassion on them if they would turn unto him, he contemplates with satisfaction the judgments which their impenitence will bring upon them: “I will hide my face from them; I will see what their end shall be: for they are a very froward generation, children in whom is no faith” — — — It is his faithful and obedient people alone in whom he can take any pleasure. On them he does look with sweet complacency; as the prophet says: “The Lord thy God in the midst of thee is mighty: he will save: he will rejoice over thee with joy: he will rest in his love: he will joy over thee with singing:” “As a bridegroom rejoiceth over the bride, so will thy God rejoice over theeh.” In a word, he esteems them as “his peculiar treasure above all the people upon earth,” and as composing the brightest jewels of his crown.]

  2.      The resemblance which the believer’s love bears to it—

[His benevolence also is universal, extending to all, whether friends or enemies, whether known or unknown: he has learned to “bless those who curse him, to do good to them that hate him, and to pray for those who despitefully use him and persecute him.” In his beneficence too, so far as his circumstances will admit of it, he is unbounded. The first object of his attention will, doubtless, be those of his own household, and his more immediate neighbourhood: but he will not rest there; he will take an interest in the welfare of all mankind, so far as to pray for them, and to assist in conveying to them the blessings of salvation. He feels himself a debtor to the whole human race; and he pants to discharge his debt to the very utmost of his power. But in the objects of his complacency he is more confined and partial. He cannot possibly take those for his friends who are the enemies of God. He comes out from an ungodly world, and is separate from them. And this he does, not from any idea of his own superior goodness, but because he is afraid of being drawn into temptation; and because he is told, on infallible authority, that “the friendship of the world is enmity with God.” He has a different taste from the world around him, and lives in a different element; so that it. would be repugnant to his nature to occupy himself as they are occupied. This is the ground upon which St. Paul interdicts all unnecessary communion with them: “Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?” This shews clearly that the household of faith have a claim on his regards, beyond any other people upon earthk; and that, if his love be of a proper kind, the saints will have a decided preference in his estimation, and the “excellent of the earth will be all his delight.”]

Such is the believer, whilst sojourning in this world: he is actuated by love, even as Almighty God is; so far, at least, as he is under the influence of divine grace. But his love varies in its exercise, as the love of Jehovah himself varies according to the circumstances or qualities of the object beloved.]

To encourage this godlike disposition, I proceed to shew,

  II.      The blessedness of him in whom this resemblance is found—

This is set forth by the Apostle in very exalted terms. But it must first be remembered, that the believer is here supposed to “dwell in love:” he does not put it forth only on some particular occasions, but cherishes it habitually in his bosom, and maintains it as the constant habit of his mind. Now, where a person dwells in it, he will be happy;

  1.      In his enjoyment of the present—

[There is a mutual in-dwelling between him and God; “he dwelling in God,” by faith and love; and “God dwelling in him,” by the abiding influence of his good Spirit.

But these expressions are far too weighty to be passed over with so slight a notice. The believer “dwells in God!” We know what ideas we associate with a house in which we dwell: we regard it as our own: we go to it with freedom at all times: in it we expect to find whatever is suited to our daily necessities, and sufficient for our daily wants: we are at ease in it, and feel ourselves secure from the tempests that rage around us. There, after all the troubles and fatigues of life, we lay us down to rest, and find that repose which fits us for the duties of every succeeding day. Now, familiar as this illustration may appear, it is that which the Scriptures employ as peculiarly fitted to convey to our minds the truth which we are considering: “O Lord, thou hast been our dwelling-place in all generations:” and again; “Because thou hast made the Lord, even the Most High, thine habitation, there shall no evil befall theen.” This confidence the believer feels: he looks to God as his God: he has access to him at all times; goes to him without restraint; “enters into the inmost chambers of his divine perfections; and shuts the door about him; hiding himself from every storm” which may beat around him; and finding in him that rest, and those supplies of grace, which his necessities require.

At the same time, “God dwells in him,” as in his temple. Frequently does God designate his believing people by this gracious appellation; and promise them his presence, as in his temple of old: “What agreement,” says he, “hath the temple of God with idols? for ye are the temple of the living God: as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.” Now this exactly marks the favours which God will vouchsafe to the truly loving soul. You remember that God abode in his temple by a visible symbol of his presence: that there, on the day of annual expiation, the high-priest entered into his immediate presence, and beheld his glory: thither the prayers of all his people were addressed: there were all their sacrifices accepted: and from thence were all his answers given. Behold, then, under this image, the exalted privilege of the believing soul! God is with him in a way that he is not with any other creature in the universe. To him is the glory of God revealed: his every sacrifice of prayer or praise comes up with acceptance before God; and rich communications of grace and peace descend from God to him. Take these two ideas—the believer dwelling in God, as in his house; and God dwelling in him, as in his temple—and you have a complete view of his felicity, as it is enjoyed from day to day.]

  2.      In his anticipations of the future—

[Love, exercised in the way before described, is “perfect;” that is, it is of the most perfect kind, and has attained a growth which marks a high measure of excellence: or, as the text expresses it, “Herein is our love made perfect, or manifested to be perfect.” And where such love is, there is, and will be, a sweet assurance of our acceptance in the day of judgment. The latter verse of my text, as it stands in our translation, is so obscure, as scarcely to admit of explanation: but with a very slight alteration it is extremely clear. It may be read thus: “Herein is our love made perfect: so that we have boldness in (i. e. in reference to) the day of judgment: because as He is, so are we in this world.” And this is a blessed truth. The man who has attained this measure of love, has within himself a most decisive evidence of his own conversions. None but God could accomplish within him such a blessed work; as the Apostle says, “Love is of God.” Hence, though he well knows his own remaining imperfections, he cannot but regard God as his Father: and he is perfectly assured, that a God of love will never cast away one who pants and labours constantly for a conformity to the Divine image: and hence “he has boldness in reference to the day of judgment;” being fully assured, that the Saviour, in whom he has believed, and by the operation of whose grace he has become what he is, will “confess him before his Father,” and “present him faultless before the presence of his Father’s glory with exceeding joy.” This is the disposition which infallibly “accompanies salvation;” as St. Paul has said: “Beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous, to forget your work and labour of love, which ye have shewed towards his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do shew the same diligence, to the full assurance of hope unto the end.” My dear brethren, be diligent in this work, and this blessedness shall be yours. Only take care, that, in the habit of your minds, and in your daily walk, ye “be in the world as God himself is;” and then you may look forward with comfort to the future judgment, assured that “you shall not be ashamed before him, at his coming.”]

  In reflecting on this subject, we cannot but SEE,

  1.      What enemies to themselves they are, who indulge unhallowed tempers!

[I will not say, they are enemies to God, whose law they violate; or to their fellow-creatures, whose peace they disturb: but I will say, they are enemies to themselves; for they actually drive God from them; and cause him, who would dwell in their hearts as their Comforter and their God, to become their enemy: as it is said, “If any man defile the temple of God, him will God destroy.” And what must be their prospects in relation to the eternal world? Can they enjoy any of the true Christian’s confidence? or, if they possess any confidence at all, is it not a horrible delusion? Religious professors speak much about their doubts and fears: and truly many of them have abundant reason to doubt and fear; for their tempers bear no resemblance whatever to “the meekness and gentleness of Christ:” yea, many of these professors have less self-government than the ungodly world; and they make all unhappy that are about them. As to their fears, they are right enough; but as to their doubts, it may well be questioned whether they are right: for if they were Christ’s, they would “put on Christ,” and “crucify those affections and lusts” which are so abhorrent to his religion. They may talk of their faith: but if their faith do not work by love, it is no better than the faith of devils. The fruit of the Spirit is, love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance:” and if these fruits do not characterize our life and conversation, I hesitate not to say, that “our religion is vain:” for St. James says, “If any man (high or low, rich or poor, old or young)—if any man among you seem to be religious (and make ever so fair a profession), and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.” I must therefore warn all, but religious professors in particular, that “what they sow, they shall reap: he that soweth to the flesh, shall of the flesh reap corruption; and he alone who soweth to the Spirit, shall of the Spirit reap life everlasting.”]

  2.      What a noble ambition has the true Christian!

[It is no inferior pattern that he is content to follow. He looks to see what God himself is to his creatures; and that would he be to the utmost extent of his power. “He would be an imitator of God himself;” and “as God is, so would he be in this world.” Is God love? He would be love also; he would act nothing but love, and breathe nothing but love. O noble ambition! blessed object! sweet end of life! What a heaven would earth be, if all were of this mind and spirit! Come, beloved, and rise to the occasion. See what God is to the world at large: and be ye, according to your power, alike benevolent, alike beneficent — — — See also what God is to his Church in particular: and be ye towards every member of that Church, so far as the individual himself is worthy of it, alike complacent and affectionate — — — In a word, let your endeavour be, not only to be godly, but God-like; “holy as he is holy;” and “perfect, as your Father which is in heaven is perfect.”]

MMCCCCLX

INFLUENCE AND IMPORTANCE OF LOVE

  1 John 4:18.

There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

THE essence of all true religion is love—love to God, working by love to man. Both tables of the law are fulfilled in this: and to bring us to such a state of mind is no less the intent of the Gospel, than of the law itself. St. John, than whom no inspired writer more fully unfolds the glories of the Gospel, abounds, more than any other Apostle, in exhortations to love. The preceding context more particularly insists on love to man: but the words before us, with the following context, speak rather of love to God. “We love him, because he first loved us. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen. And this commandment have we from him, That he who loveth God, love his brother also.” Were we to interpret the text as speaking of love to man, it would not admit of any satisfactory explanation: but, as referring to God, it sets love before us in a very instructive point of view, in that it marks,

  I.      Its influence, as a principle—

“Fear” is that passion which is chiefly dominant in the breast of fallen man—

[Adam, before his fall, knew nothing of it: but, after his transgression, he fled from the face of God, and hid himself amongst the trees of the garden: and from that time, all the appearances of God or of angels to men have generated fear in the first instance; so that the persons most favoured with such visions, have needed to be encouraged by that reviving expression, “Fear not.” Indeed, the whole religion of the heathen world has its foundation in fear: love to their deities is never an operative principle in their hearts. Even amongst ourselves, till we are truly converted to God, the Supreme Being is rather an object of fear than of love; insomuch that we love not to hear of him, or to reflect on our future appearance before him. It is on this account that all which relates to God, his perfections, his purposes, yea, and even the mysteries of his grace and the wonders of his love, are, by universal consent, banished from our mutual intercourse and daily conversation: and, however cheerful a society may have been in their communications with each other, the introduction of such topics as death, judgment, heaven, and hell, would cast a damp upon it, and induce a gloom, or a contemptuous smile, on every countenance. The Scripture tells us, that this is the case with all; that “men, through the fear of death, are all their life-time subject to bondage:” and that they are “like the troubled sea, whose waters cast up mire and dirt,” utterly destitute of any solid peace or rest.

There may, indeed, be in men a thoughtless indifference: but this is only whilst they can shake off reflection. No man can think of God and of eternity without many fears and misgivings: and the very efforts which men use to dissipate all serious thought, clearly shew, that they do not dare to think, and that God is to them an object of dread, and not of love.]

But “love will cast out fear”—

[The two passions are opposed to each other, and counteract each other, as light and darkness: “there is no fear in love,” nor any love in fear: if love arise in the soul, fear will be dispelled, like the clouds of the morning: but if fear prevail again, it will draw over the soul the curtains of night. Fear is excited by a view of God, as formidable in himself, and as hostile to us: but love views him as altogether lovely in himself, and as loving to us; and, consequently, banishes from the soul the sensations which a different view of the Deity had produced. Love regards him as a Father, a Friend, a Saviour, “a Portion,” an “eternal great reward.” What room is there for fear, when such views are realized in the soul? I speak not, indeed, of a filial fear; because that is a very essential part of love: but a slavish fear, a “fear that has torment,” can find no place in a bosom that is filled with love. To a person who truly loves God, the thought of him will be sweet to the soul: and the more intimate he feels his access to God, the more sublime will be his joy. As for death, to such an one it has lost its sting: it is even numbered amongst his richest treasures: “All things, says he, are mine, whether life or death.” And so far is he from dreading the approach of the eternal state, that “he looks for, and hastes unto, the coming of the day of Christf;” and “longs to be dissolved, that he may be with Christ.” I say not, that this feeling is constant, or without any alloy; but that to effect this is the proper influence of love; and that it will be effected in proportion as love abounds in the soul.]

This view of love naturally leads us to consider,

  II.      Its importance as a test—

It is our privilege to be “made perfect in love”—

[Love, like every other grace, is weak in its beginnings. But it should not be always so: like patience, it should “have its perfect work, that we may be perfect and entire, wanting nothing.” The command of God is, that we should “love him with all our heart, and mind, and soul, and strength.” And if we owe to him this measure of love as our Creator, much more do we as our Redeemer. After this, therefore, we should aspire: and, whatever our attainments in it be, we should be labouring daily to increase more and more; having more of a Spirit of love; and more of that “Spirit of adoption, whereby we cry, Abba, Father.”]

Of its precise measure we may judge, by the remains of fear abiding in us—

[Examine with what feelings you contemplate God: examine what it is that chiefly operates to keep you from offending him, and what it is that chiefly stimulates you to duty: examine what your views are of death and judgment; whether they be dreaded as objects of fear, or desired as completing and consummating your bliss.

As for that horror to which some persons are subject at the sight of a reptile or an insect, it has nothing to do with the present subject: it is a mere constitutional weakness, to which a child of God may be exposed as well as others. Love will not produce much effect on that, except as it will habituate the mind to confide in God, and to commit every thing to him. But in all things that are the proper objects of faith, love has full scope for exercise; and will present them to the mind in so favourable a view, as to cast out all fear in relation to them.

Behold then, I say, the two emotions are like the scales of a balance: where fear preponderates, love will be found but light: but where love abounds, fear will in vain strive for an ascendant. To judge of love by its own direct workings, may not be easy; because the warmth of our feelings towards God may depend, in a measure, on the constitutional temperament of our minds: but by its influence in dissipating and dispelling our fears, we may attain a correct judgment respecting it: if it be “perfect, it will cast out our fears;” but “if we fear, we are not yet made perfect in love.”]

  ADDRESS—

  1.      Those who have neither love nor fear—

[We have before said, that there may be persons of this character, who have so hardened their hearts, and seared their consciences as to have contracted an insensibility to God and eternal things. And I am constrained to acknowledge, that many are found in this state even in a dying hour. But if they be deaf to the voice of conscience here, it will be heard at the instant of their departure hence. Could we but behold the obdurate sinner, or the scoffing infidel, on his first entrance into the presence of his God; does his boldness continue there? No: he cries to “the rocks to fall upon him, and the hills to cover him from the face of the Lamb,” whose warnings he disregarded, and whose threatenings he despised. Yes, beloved; though now more fearless than the devils (for they believe and tremble), you will then know what “a fearful thing it is to fall into the hands of the living God.”

But is it fear that I wish to excite in your minds? Certainly not, except as a preparatory work. I wish your religion to begin with fear: but God forbid that it should end there. No: it must be carried on by love, if ever it shall terminate in joy. Yet, till we are made sensible of our lost condition as sinners, we shall in vain hope to attain the peace and happiness of saints.]

  2.      To those who are under the influence of both fear and love—

[These opposite feelings are compatible with each other, in the earlier period of our conversion. The day springs not forth at once in the natural world; nor does piety arrive at its meridian height at once in the spiritual world. But, to imagine that the entertaining of doubts and fears is a mark of humility, is quite erroneous: such a doubtful state of mind is rather an indication of ignorance and pride, than of true humility. For, granting that the progress which we have made in the divine life may be very small, still our duty is to lay hold on the divine promises, and to cast ourselves altogether on the Lord Jesus Christ as the appointed Saviour of the world. The smallness of our attainments, or the strength of our corruptions, may well beget humility: but they should never lead us to doubt the sufficiency of Christ to save us. Were we in the lowest state to which a sinner can be reduced, our duty would be to believe in Christ, and to flee to him as to the refuge set before us. It is faith which is the parent of love; and not unbelief: and therefore I say to all, Limit not the mercy of your God; but “against hope, believe in hope.” It is worthy of observation, that the language of doubts and fears is confined to the Old-Testament dispensation. Such bondage becomes not our happier lot: it is dishonourable to God, and injurious to ourselves. Cast it off then; and seek to enjoy the full liberty of the Gospel. “The Son who has made you free, would have you free indeed.”

I would, indeed, guard you against that kind of confidence which is founded on vain delusions. There are some who, from impulses, or visions, or other delusive imaginations, attain a confidence which they will not for a moment suffer to be questioned. But this is not the confidence of love. Love is jealous of itself; and is glad to have its actings scrutinized with the utmost exactness. Love affects the honour of God; and is infinitely more anxious that he should be glorified, than that its own defects should be concealed. The getting rid of fear is not at all the object of love, but the effect of it. Let the one endeavour of your souls be to glorify your God; and with the growth of your love shall your peace and joy be multiplied, both in time and in eternity.]

MMCCCCLXI

GOD’S LOVE THE SOURCE OF OURS

             1 John 4:19.

We lore Him, because He first loved us.

THERE is, as there ought to be, a great and visible difference between the Lord’s people and others. But no one of them has any ground for glorying in himself: for, to every one of them may that question be applied, “Who made thee to differ? and what hast thou which thou hast not received?” Verily, whatever attainments any man may have made, he must say, with the Apostle Paul, “By the grace of God I am what I am.” To this effect St. John speaks in the words before us; in which we are taught to trace the love which the saints bear to their God, not to any superior qualities in their own nature, but to God’s free and sovereign grace: “We love Him, because He first loved us.”

Now, this being a truth indispensably necessary to be known and felt, I will endeavour to point out—

  I.      Its doctrinal use—

Our love to God springing from, and being founded on, God’s love to us, it is,

  1.      An indispensable evidence of his love to us—

[Supposing a person to affirm that God loves him as one of his peculiar people, I ask, What evidence have you of that fact? Your mere assertion is not sufficient to satisfy my mind: nor should a mere persuasion of it be sufficient to satisfy your mind. If God has really loved you, wherein has he manifested that love? What has he done for you? Has he revealed himself to you as reconciled in the Son of his love? Has he poured out his Spirit upon you, as “a Spirit of adoption, enabling you to call him Abba, Father?” And has he enabled you to surrender up yourself to him in all holy obedience to his will? In a word, Has he brought you to “love him,” and to serve him in truth? If, in “his loving-kindness, he has drawn you” to himself, then you may be satisfied that “he has loved you with an everlasting love:” but without this evidence, your persuasion, how confident soever it may be, is a fatal delusion. The Jews of old affirmed that God was their Father: but our blessed Lord said to them, “If God were your Father, ye would love me.” So I say to you, “It God have loved you, you must of necessity have been brought to love him.”]

  2.      A decisive proof of his love to us—

[Suppose now a different character to be manifesting from day to day his love to God, and yet to be doubting and questioning God’s love to him; I would ask, Whence did you obtain those dispositions which you manifest? Were they natural to you? or did you form them in your own heart? or did any fellow-creature implant them there? By nature, you are as much a child of wrath as any other person in the universe. So corrupt are you by nature, that “every imagination of the thoughts of your heart is evil, only evil, continually.” If there be only a good desire towards him, it has been imparted to you by God himself; who, of his own good pleasure, has wrought in you both to will and to do. If you behold the heavens and the earth, you conclude that they have been formed by an Almighty power: and the same conclusion must you form from every thing which you see in the new creation. If you can say from your heart, “Whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee,” you may without hesitation add, “He that hath wrought me to the self-same thing, is God.”]

To appreciate this truth aright, we must consider,

  II.      Its practical importance—

Verily, it is of the utmost importance,

  1.      For the forming of our judgment—

[It is well known, that confidence in God is our bounden duty: nor is it less clear that we are called to cherish in our bosoms a diffidence respecting ourselves. But professors of religion are very apt to separate these habits, instead of combining them; and to carry both the one and the other to an undue extreme. One indulges confidence, and carries it to presumption: another affects diffidence, and extends it to despondency. But from both these extremes we should flee; maintaining no confidence which is not warranted by God’s word; and never carrying our diffidence so far as to invalidate his truth. We must have a scriptural foundation for our hopes: and with God’s promises before us, we must moderate our fears. Hope and fear have each its appropriate place in the believer’s bosom, and should both be called into action in his experience. They should be like the scales of a balance, rising or falling according to our secret walk before God. If we are really living nigh to God, in the enjoyment of his presence and in the performance of his will, our hope may grow to assurance, yea, and to “a full assurance.” On the other hand, if we are far from God in secret, and harbouring any lust in our bosom, our fear ought to preponderate, and to be within us a friendly and faithful monitor. Yet, again I say, that whether we “rejoice or tremble,” extremes must be avoided: for we never can have such ground for joy, but that we have reason for trembling; or such ground for trembling, but that we have reason to rejoice. The person most confident of God’s love should search and try his ways, to see whether he be requiting God aright, and walking worthy of his profession: and the person who is most doubtful of God’s love should be careful not to write bitter things against himself, as though he were an outcast from God: for, if his attainments may justify a fear, his desires most assuredly justify a hope. And, after all, the doubting Christian has the advantage of his presumptuous brother: for, though he has less of present comfort, he has, through God’s abounding mercy, a greater measure of security.]

  2.      For the directing of our ways—

[Here it is taken for granted, that every Christian loves his God. In that, we cannot err. Whether we have a greater or less persuasion of God’s love to us, our duty is plain in reference to him. His love to mankind at large is clear enough: for “he has so loved us, as to give his own Son to be a propitiation for our sins.” Here then is ground enough for our love to him, and our affiance in him. Let all, then, stand upon this broad basis. I deny not but that personal favours call for love and gratitude: but I say, that the mercies we all enjoy in common with each other, are grounds of love; and I call every one of you to devote yourselves to God with all possible fidelity and affection. Esteem him above all — — — Desire him above all — — — Delight in him above all — — — And, if our Lord put the question to you which he put to Peter, “Lovest thou me?” let your whole life and conversation testify in your behalf, so that you may appeal to him and say, “Lord, thou knowest all things, thou knowest that I love thee.”]

MMCCCCLXII

THE COMMANDMENTS NOT GRIEVOUS

             1 John 5:3.

His commandments are not grievous.

IT is a painful office which I have to discharge at this time. I must vindicate religion from an aspersion too generally cast upon it; and stand up in justification of Almighty God himself against the accusation of being a hard Master. The Apostle evidently supposed that there were in his day, and would from time to time arise, persons ready to calumniate their Maker, as having imposed upon them burthens which they were not able to bear, and as having exacted an obedience which it was unreasonable for him to require. Our own observation abundantly confirms and justifies the supposition: so that I need make no apology for proceeding to shew,

  I.      Whence it is that we are apt to account God’s commandments grievous—

That the great mass of mankind does account them grievous, is a fact too notorious to admit of doubt. And whence is it? Is it that they are indeed unreasonably severe? No; it springs,

  1.      From our inveterate love of sin—

[Man, in his fallen state, is altogether corrupt: his carnal mind is enmity against God, so that it neither is, nor can be, subject to the law of God, so as to render to it any willing obedience.

We are alienated from God himself. As Adam, after he had sinned, fled from God, so, at this time, the language of fallen man to God is, “Depart from us; we desire not the knowledge of thy ways.” And, when the faithful servants of God endeavour to bring them to a better mind, they reply, “Prophesy not unto us right things; prophesy unto us smooth things; prophesy deceits: make the Holy One of Israel to cease from before us.”

To every particular command, not of the law only, but of the Gospel itself, the heart of man is averse. Repentance is too painful a work: faith in Christ is too humiliating: an unreserved surrender of the soul to Christ is too strict and rigorous. Man wishes to be a god unto himself. “Who is Lord over us?” is the reply of all, when urged to renounce their evil ways, and to turn unto their God. They will not endure restraint, but “will walk after the imagination of their own evil hearts.” Fire and water are not move opposed to each other, than they are to the commands of God; and hence they regard every injunction, whether of the Law or Gospel, as a yoke too grievous to be borne.]

  2.      From the real difficulty which there is in obeying them—

[To man in Paradise the commands of God were easy, because his whole soul was in unison with them: but to fallen man they are not easy, even after he is renewed by grace. St. Paul justly says, “The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other: so that ye cannot do the things that ye would.” Indeed, the metaphors by which the Christian life is set forth in the Holy Scriptures clearly shew, that it is not maintained without great difficulty. A race is not won without great exertion, nor a warfare gained without severe conflicts. Indeed, the terms in which our duty is set forth clearly shew, that obedience, in our present fallen state, is no easy task. We are called to “mortify our members upon earth,” and to “crucify the flesh with the affections and lusts.” We are enjoined to “pluck out the right eye, and to cut off the right hand or foot, that may offend us.” No wonder therefore that the unregenerate man accounts such commandments grievous: for it must be confessed, that they are altogether against the current of corrupt nature; and that, in order to obey them, we are constrained to urge our way continually against the stream.]

But, whilst I acknowledge the difficulty which even the best of men experience in obeying the commandments, I can by no means admit that they are, or ought to be, considered, “grievous.” Indeed, a little reflection will shew us,

  II.      How far they are from deserving such a character—

  1.      They are all most reasonable in themselves—

[Can any thing be more reasonable than that we should improve for God the faculties we have received from him; and that we should serve Him, in whom we live, and move, and have our being? Is it unreasonable to require of us that we love the Saviour, who has so loved us as to give himself for us? or that, when “he has bought us with his own precious blood, we should glorify him with our bodies and our spirits, which are his?”

If it be said, that we are required even to lay down our lives for Christ’s sake, I answer, True, we are: but has not he laid down his life for our sake? Has he not done this for us, too, when we were enemies? Is it not reasonable, then, that we should be ready to die for him who is our greatest Friend? If he endured all the curses of God’s broken law for us, yea, and for our sakes sustained all the wrath of Almighty God, should we think it a hard matter to encounter the wrath of feeble man, who, at most, “can only kill the body, and after that has no more that he can do?” Were there no recompence beyond the grave, we could not justly complain of this command: but what shall we say, when we reflect on the crowns and kingdoms which every victorious servant of the Lord shall have awarded to him? Does any man account it a hard matter to sustain a momentary pain or trouble, in order to procure a prolongation of his bodily life? How, then, can any thing be considered hard that ensures to us the possession of eternal happiness and glory?]

  2.      They are all, without exception, conducive to our happiness—

[Truly, if we would designate obedience to God’s commandments by its right name, we must call it rather privilege than duty. Was it not Adam’s privilege in Paradise to know, and love, and serve his Creator? and is it not a privilege to all the saints and angels in heaven to be incessantly occupied in singing praises to God and to the Lamb? Or if we look at the duties of repentance, and faith in the Lord Jesus Christ, shall we not esteem them high privileges? Offer them to the unhappy souls that are shut up in the prison of hell under the wrath of Almighty God, and then tell me, whether they will not be regarded as privileges. But I will venture to ask of persons in this present life; Who amongst you ever spent a day or an hour in humiliation before God, and does not at this moment look back to it as the best season of his life? Who does not regret that such a season has passed away without a due improvement of it? and who would not be glad to have it renewed, protracted, perfected? In truth, holiness in all its branches is the very perfection of our nature, and the restoration of our pristine happiness: and if we were as holy as the glorified saints and angels are, we should be not one atom inferior to them in peacefulness and bliss. Say, then, whether the commandments of our God deserve to be accounted grievous? No, in truth: “they are all holy, and just, and good;” and “in keeping of them there is great reward.”]

  ADDRESS—

  1.      Those who entertain prejudices against religion as a hard service—

[Why will ye not believe our blessed Lord and Saviour, when he says to you, “My yoke is easy, and my burthen is light?” You will say, perhaps, This is contrary to experience; for every one finds how difficult it is to be truly religious. But what is it that makes it so? It is nothing but your own corruption that renders a conformity to God’s commandments difficult: and, if once you obtain a new heart, and have the law of God written on it by his Holy Spirit, I will pledge myself that you will find obedience to be as food to the hungry, health to the sick, and life to the dead. Nor was there ever a human being turned effectually from sin to holiness, but he found religion’s “ways to be ways of pleasantness and peace.”]

  2.      Those who profess to serve God according to his Gospel—

[Men will judge of religion, in a great measure, by what they see in you. If they behold you rendering service to God on as contracted a scale as you think will consist with your ultimate safety, they will be confirmed in their notions of religion as a painful yoke, to which no one submits but from necessity. And if they behold you going to the world for happiness, they will feel assured, that, whatever you may affirm to the contrary, religion of itself is not sufficient to make you happy. On the other hand, if they behold you devoting yourselves wholly and unreservedly to the Lord, and walking cheerfully in his holy ways, they will be constrained to acknowledge, that there is something in religion which they have never tasted, and of which they at present can form no just conception. Remember then, I pray you, how many eyes are upon you, and how great may be the influence of your conduct in the world. You may unhappily cast a stumbling-block before men, and involve them in ruin; or you may recommend the ways of God, and be the means of saving many souls alive. Get the love of God in your hearts, and then all will be comparatively easy. You will still, indeed, “find a law in your members warring against the law in your minds:” but, on the whole, you will “delight in the law of God after your inward man;” and be able so to walk, that all who shall behold your light shall be constrained to “acknowledge, that God is with you of a truth.”]

MMCCCCLXIII

OVERCOMING THE WORLD

  1 John 5:4, 5.

Whatsoever is born of God, overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

CHRISTIANITY is a warfare: every follower of Christ is by profession a soldier. The enemies whom he is engaged to combat are, the world, the flesh, and the devil. It is of one of these more especially that my text speaks; and that is, the world. Mankind at large are led captive by it. The Christian combats and overcomes it. In this respect he differs from, and surpasses, all the human race. These things are plainly affirmed in the passage before us: which will lead me to shew,

  I.      The victory which every true Christian gains—

The Christian is here described as “born of God”—

[He is not only born of the flesh, like other men, but has a new nature imparted to him from above, and which he alone possesses. The Spirit of the living God, who moved upon the face of the waters, and reduced the whole chaotic mass of this world to order and beauty, has moved upon his soul, to restore it to the image of his Creator, in which it was originally formed, in righteousness and true holiness. The person here spoken of as born of God, is also characterized as believing that Jesus is the Son of God. This shews what the process of the Holy Spirit is, in transforming the soul. He makes us to feel our guilt before God: he reveals the Lord Jesus Christ to us, as the appointed Saviour of the world: he enables us to believe in him, and to confess him openly before men, as all our salvation and all our desire. Thus the regenerate person shews himself to be a believer in Christ; and the believer in Christ approves himself to be regenerate. And hence the terms, as characterizing the child of God, are convertible, and of the same import.]

He overcomes the world—

[From the moment that he experiences the regenerating influence of the Holy Spirit, he enters into conflict with the world, and overcomes it. He overcomes both its allurements and its terrors. Every thing in the world, the lust of the flesh, the lust of the eye, and the pride of life, is fascinating to the corrupt heart of man, and gains an ascendant, over all, whilst in their natural and carnal state. But the regenerate person has higher gratifications, which he affects as his supreme good, and for which he sacrifices all that this world can give him. He feels that earthly vanities debase the soul: and he will no longer be led captive by them. He says to them all, “Depart from me, I will keep the commandments of my God” — — —

In like manner, he triumphs over its terrors also. The world will take up arms against those who dare to oppose its maxims and its habits. Sometimes, by contempt and ridicule it will endeavour to check the Christian’s progress; and sometimes by the most envenomed hostility and bitter persecution. But the regenerate person braves all the world’s hostility, and will be deterred by nothing from following the path of duty. If the whole creation were to rise up against him, he would say, Whether it be right to hearken unto you more than unto God, judge ye: for I cannot but do what my God has enjoined.

There are those who will have regeneration to consist in baptism. But I would ask, Can it be said of every baptized person, that he overcomes the world? Does not the whole state of the Christian world contradict this? Are there any, amongst heathens themselves, more captivated by its allurements or enslaved by its terrors, than millions of baptized persons are? This shews, incontrovertibly, that, whatever blessing God may see fit to confer on any particular persons in baptism, baptism itself is not, and cannot be, regeneration: for, if it were, every baptized person must, of necessity, overcome the world; which we see and know is far from being true in fact.

There is a peculiarity in the expression in my text, which will serve to throw considerable light on this subject. It is said, “Whatsoever is born of God” overcometh the world. In conversion a new nature is formed within usb: a new principle, new judgment, new taste, is imparted to us: and the whole of that is, in its very nature, opposed to the world, even as light is to darkness: and, as light struggles with darkness till it has overcome it, so does that new and heaven-born principle, which is imparted to us in conversion, conflict with, and overcome, the world; so that the bonds in which, during our unregenerate state, we were held, are broken, and we are enabled to walk at liberty, in the way of God’s commandments. This may be well explained by an expression of our blessed Lord, who says, “Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water, springing up into everlasting life.” The meaning of which passage is, not that the Holy Spirit which he imparts shall infallibly bring us to everlasting life, but that that will be its constant tendency and operation. A fountain is always sending forth its waters upwards: and so shall the Holy Spirit within us always operate to raise the soul from earth to heaven. Let the two passages be compared; and they will shew, not what baptism does, but what the new nature, which the Spirit of God imparts in conversion, will effect, in all that are truly regenerate.]

Let us now point out,

  II.      The means by which he achieves it—

The Christian, to his latest hour, is no stronger in himself than others. He is, from first to last, like a new-born infant in its mother’s arms. But, as we have already seen, he believes in Christ; and, through the faith which is thus formed in his soul, he is enabled to maintain his conflicts even to the end: “This is the victory that overcometh the world, even our faith.”

  1.      From faith he derives his motives—

[He believes all that the Scriptures have spoken respecting the world, and all who belong to it: “It lieth in wickedness,” and will finally “be condemnede.” He believes, too, that a very principal end for which our blessed Saviour gave himself for us was, “that he might deliver us from this present evil world.” Under this conviction, he engages on the side of his Lord and Saviour; and determines, through grace, that what HE so desired, shall surely be effected. Hence he draws the sword, and throws away the scabbard. He will “not be conformed to this world: but will seek to be transformed by the renewing of his mind, that he may prove what is that good and acceptable and perfect will of God.” If at any time he be tempted to taste of its cup, he puts it from his lips, as David did the waters from the well of Bethlehem; saying, ‘Be it far from me, O Lord, that I should do this: Is not this the blood of my Lord and Saviour, who not only jeoparded his life, but laid it down for me? I will not drink it.’ In like manner, if bonds and imprisonments await him for his fidelity, he will say, “I am ready, not only to be bound, but also to die, at any time, and in any manner, for my Lord’s sake.” “Constrained by the love of Christ,” he “wars a good warfare,” and thus “endures unto the endk.”]

  2.      From faith he receives his strength—

[By faith he is united to the Lord Jesus Christ, as a branch to the vine; and by faith also he receives, out of his fulness, grace, according to his necessities. “In Christ he is strong” and invinciblem: and “through Christ he can do all things.” To the natural man the Christian’s conduct is perfectly inexplicable. He cannot conceive how a poor weak creature like himself should be able so to overcome all the allurements of sense, and all the terrors of an infuriated world. But the Christian soldier has armour provided for him, even armour of an heavenly temper; and through that he is enabled to sustain the unequal combat, and to triumph over all his enemiesp. Thus does he “fight the good fight of faith;” and thus is he made “more than conqueror, through Him that loved himr.”]

But in this victory he stands alone; as you will see, whilst I shew,

  III.      His exclusive claim to this prowess—

God himself appeals to us: “Who but the regenerate ever effects this?”

[Look through the world, and see, “Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” It must be remembered, that a mere speculative faith in Christ is not that which is here spoken of, but such a faith as leads us altogether to rely on Christ for every thing, and to devote ourselves entirely to his service. And now, I ask, where will you find one single person, except the regenerate believer, who so overcomes the world? You may find some who seclude themselves from it: but they flee from the combat altogether. You may find some who retire from it in disgust: but they are overcome by it. The person for whom I inquire is, a man who lives in the world, and fulfils all his civil, social, and personal duties in it; and yet is enabled to discard all its maxims, to set at nought all its customs, to despise all its vanities, to mortify all its corruptions, and, whilst in it, not to be of it, any more than the Saviour himself was? Where will you find one who makes the word of God his sole directory; and determines to adhere to that, in opposition to all the contempt that can be poured upon him, or the persecution which he may be called to endure? Search amongst the despisers of spiritual regeneration, and see if you can find one of this character: search amongst the despisers of a life of faith, and see if you can find one. You may search all the records of the world, and I will defy you to find one. God himself sets you at defiance. Go, search him out: “Who is he that thus overcomes the world?” I tell you there is not one on earth, except “he who is born of God,” and “he who believes in Jesus” as his only hope. There may be found persons who fly from the world: but they do not act “as good soldiers of Jesus Christ.” The people who fight and overcome, are those only who have been before described: and it is through faith in Christ alone that they maintain the conflict; “it is by the cross of Christ alone that the world is crucified unto them, and they unto the world.”]

On the other hand, What truly regenerate man does not effect it?

[Every one that is born of God does effect it. Whatever be his age or condition in life, it makes no difference; whether he be a king on his throne, or a beggar on the dunghill, this is his spirit, and this his conduct. In the external habits of men there must, of necessity, he a great difference: because it is not possible for a monarch to live precisely in the style and manner of a private man: but, in the internal principles and feelings there will be no difference whatever between the rich man that lives in splendour, and the poor Lazarus that lies at his gate. The hearts of all, whether young or old, rich or poor, learned or unlearned, will rise superior to the world; they will all account themselves “pilgrims and sojourners here;” and “have their conversation in heaven,” where their treasure is, and where they hope to spend a blissful eternity in the presence of their God.]

  BEHOLD then here,

  1.      A test, whereby to try your state—

[You cannot wish for a better touchstone than this. You see that every Christian in the universe will stand this trial; and that no other person whatever can. To a certain extent, the unregenerate and unbelieving may resemble the regenerate believer: but when you bring them to this test, the difference between them will instantly appear. I would not speak disrespectfully of any person, or any body of men; nor would I presume to sit in judgment upon them. But I will submit a question to you, which I think deserves consideration. It is well known that names of reproach are given to those who are more religious than their neighbours, and names of honour assumed by those who differ from them. At the present day, their respective titles are, the orthodox, and the evangelical: (what they may be at a future period, we know not: in every age they vary: and my object is, not to designate persons, but characters:) and these are supposed to differ very widely from each other in principle: but it is in practice, rather than in principle, that they differ: for you may hold what principles you will; and if you will be of the world, you will be reputed orthodox: but if you will not be of the world, whatever your principles may be, you may be infallibly sure that you will be ranked with the evangelical. Here, in fact, is the true point of distinction between the nominal and the real Christian: the nominal Christian is of this world: and the real Christian is not of this world, nor has any desire to be of it: for he knows, that even “to desire its friendship, is to be an avowed enemy of God.”]

  2.      A rule, whereby to regulate our conduct—

[“We must he dead unto the world,” even as our Lord himself was. And does this appear unreasonable, or impracticable? Let anyone imagine a number of angels, sent down from heaven, to occupy different stations in the world for a season: how would they conduct themselves? They would take each his station, whether it were to rule a kingdom, or to sweep the streets. They would look down with contempt upon all the vanities of the world; and would stand at the remotest distance from its contagion. They would be intent only on serving God in their respective places, that they might be approved by him when they should be called to give up their account. Now, what should hinder us from considering ourselves in this precise point of view? True, we have corruptions, which the angels have not: but these corruptions are to be mortified, and not indulged: and though our duty is rendered the more difficult by means of them, it is not a whit altered. Nor need we despair of attaining at least some measure of victory over the world; because the Spirit within us has always this bearing; and because the Lord Jesus Christ, in whom we believe, has said, “My grace shall be sufficient for thee.” This, then, I would recommend to every regenerate soul; “Love not the world, nor any thing that is in the world:” but let the same mind be in you as was in Christ Jesus, and endeavour in all things to “walk as he walkedz.”]

MMCCCCLXIV

JUSTIFICATION AND SANCTIFICATION BY CHRIST

  1 John 5:6.

This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.

THERE are in the Scriptures, and especially in the history of our blessed Lord, many circumstances recorded, which appear to have been accidental and of no moment, whilst they were in reality ordained of God, and of the utmost importance for the advancement of his glory. For instance, the soldiers offering him vinegar upon the cross, and dividing some of our Lord’s clothing, and casting lots for the remainder; what trifles do these circumstances appear, when compared with all the other events of that day! Yet by means of them were the most improbable prophecies fulfilled, and the strongest possible testimony given to the Messiahship of Jesus. Another circumstance I will mention as deserving of particular notice, namely, that of the soldier, without any order from his superiors, piercing our Lord with his spear after he was dead. This, as far as respected the soldier, was a mere wanton act either of cruelty or contempt; of cruelty, if he doubted whether he was not yet alive; and of contempt, if he believed him to be really dead. But that act of his, whilst it fulfilled a very remarkable prophecy, was productive of consequences which are replete with instruction to the whole world. On his inflicting the wound, there came forth from our Saviour’s side both water and blood, not blended together, but in streams visibly distinct from each other. St. John, who was the only Disciple present, took particular notice of this. He saw it with his own eyes: and, in his Gospel, he records it as a most remarkable event, to which he could bear the most assured testimony, and of which he was extremely anxious that every one should be informed: “One of the soldiers with a spear pierced his side: and forthwith came thereout blood and water. And he that saw it bare record; and his record is true: and he knoweth that he saith true, that ye might believe.” It is to this that the Apostle alludes in the words of our text; “This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood:” and the same anxiety does he manifest to impress it deeply on our minds, when he adds, “The Spirit beareth witness to it; and the Spirit is truth.” Let me then, in conformity with his example, call your attention to,

  I.      The truth here specified—

In this event there was a deep stupendous mystery, inasmuch as it declared, in a very striking way, the great ends of our Saviour’s death. Take the Apostle’s assertion,

  1.      As simply declared—

[Our Lord “Jesus Christ came by water and blood.” He came as “a teacher sent from God,” to instruct us in the knowledge of his will, to lead us also by his own example, and by the gift of his grace to strengthen us for the attainment of universal holiness. This is called “coming by water:” for, as water is of use to cleanse and purify, so his doctrine was to cleanse and purify our souls from every species of defilement.

But it was not merely as a teacher that Jesus came, but to make an atonement also for sin. This he was to do by offering himself a sacrifice for us upon the cross: and this he did, shedding his own most precious blood, that through it we might be purged from guilt, and be reconciled to our offended God. In this he differed from all who had ever come before him. The different prophets that had been sent from God, came solely for the former purpose: and John the Baptist, who baptized such multitudes in the Wilderness, professed that the whole scope of his ministry was to lead men to repentance. But Jesus had a higher end in view. Repentance, however deep, and reformation, however extensive, would have been of no avail, if an atonement had not been offered to God for the sins of men: and this office neither men nor angels could undertake: he alone was sufficient for it: his Divine nature would give a virtue and efficacy to his blood, which no other blood could have, and would render it a sufficient propitiation for the sins of the whole world. For that end therefore he assumed our nature, and died upon the cross; so that, as my text expresses it, “he came by blood.”]

  2.      As solemnly confirmed—

[There is a peculiar emphasis to be observed in the Apostle’s mode of repeating his assertion. The circumstance of the blood and water flowing in distinct streams from the wounded side of our Saviour, was intended emblematically to declare the united ends of his death. The Apostle therefore would not suffer it to be overlooked, lest by a partial view of Christ, as a Prophet only, we should lose the blessings which he came to purchase for us. The mode appointed by the law for the purifying of the leper, will place this matter in a just point of view. Two birds were taken: one of them was killed over running water, and his blood was mingled with the water. The blood and water were then sprinkled seven times upon the leper, and the living bird, being dipped in the blood and water, was let loose into the open field, and the leper was pronounced clean. This was intended to shew how man should be cleansed from sin. The Lord Jesus Christ should shed his blood as an atonement for sin: he should also send forth his Spirit upon man: by neither of these separately should he fulfil the office of a Saviour; and by neither of these separately should man be restored to the favour of his God. The union of the two was necessary for all; and the two united should be effectual for all: so that, however deep any one’s leprosy may have been, he shall, the very instant he has been so purified, be pronounced clean.

This then all must carefully notice, if they would possess the full benefits of Christ’s salvation.]

In addition to his own testimony, the Apostle further confirms his assertion, by adducing,

  II.      The testimony which the Holy Spirit bears to it—

In two ways the Holy Spirit, “the Spirit of truth,” has borne witness to the doctrine inculcated in our text:

  1.      By established ordinances in the Church of God—

[This doctrine was not unknown to the Church of Israel in the wilderness; for there were ordinances appointed on purpose that it might be known, and be kept in everlasting remembrance. The Paschal Lamb which was slain from year to year reminded them, as indeed all the daily sacrifices did, that they were redeemed by blood. And, in their passage through the Red Sea, they were baptized unto Moses in the cloud and in the sea, to shew them, that they must also be washed from their pollutions by the Spirit of God; as indeed all the washings and lustrations appointed by the law yet further taught them. Under the Christian dispensation, the same truths are constantly inculcated by the two sacraments appointed for our observance. Our baptismal washing reminds us, that “Christ came by water;” and the sacramental cup, which is “emblematic of his blood which he shed for the remission of our sins,” reminds us, that “he came by blood.” And our Apostle himself, in the second verse after my text, declares, that these ordinances were appointed for these very ends by the Spirit of God, who by them, and with them, bears testimony to the truth asserted in our text: “There are three that bear record on earth; the Spirit, and the water, and the blood: and these three agree in one:” they agree in attesting that the Lord Jesus “Christ came by water and blood; not by water only, but by water and blood.”

How can we be sufficiently thankful for such clear and unquestionable testimonies to these important truths! Here is nothing left to arbitrary interpretations of a few select passages, which an advocate for some favourite doctrine might be supposed to pervert for the purpose of establishing his own sentiments: here are ordinances which speak for themselves, and which cannot be perverted: the spiritual import of them cannot admit a doubt: so that we may consider the truth of our text as fully declared, and incontrovertibly established.]

  2.      By visible operations on the souls of men—

[The Holy Spirit has yet further attested this truth by his immediate agency on the soul. He came down in a visible shape, in cloven tongues, as of fire, upon the Disciples on the day of Pentecost, in order to qualify them to proclaim these truths in all manner of languages; and, in confirmation of their word, he converted not less than three thousand souls to God in one day, enlightening all their minds, renewing all their souls, and filling them all with the richest consolations. When Peter opened the Gospel to the Gentiles also in the house of Cornelius, the Holy Spirit again bore witness to the truth in the same manner. The manner in which this is noticed by the historian, is worthy of particular observation. St. Peter, in his discourse respecting Christ, said, “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.” Then we are told, “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.” Here you perceive, it was at the very moment when Peter was proclaiming Jesus as a Saviour, not as a teacher, but as a Saviour, who was “come not by water only, but by water and blood,” that the Holy Spirit descended visibly upon all to attest that blessed truth. So, in like manner, at the present day, the Holy Spirit bears witness to this truth in every place: he works by it to the conversion of men to God, to the enriching of them with peace and joy, to the transforming of them into the Divine image, and to the bringing of them safely to glory. No other doctrine is ever honoured by him for these ends; but this is invariably, wherever it is proclaimed with that fidelity which becomes a servant of Christ. The people, who receive this doctrine into their hearts, are themselves made living witnesses of its truth, being enabled by it to live as no other persons can live, and to shine as lights in a dark benighted world. In every age this doctrine has been, and to the end of the world it shall be, “preached with the Holy Ghost sent down from heaven.”]

  ADDRESS—

  1.      Be careful to receive these truths into your hearts—

[It cannot be that, when so much care has been taken to reveal them to us, we should be at liberty to neglect them: yet are they most grievously neglected by the great majority of the Christian world. The blood of Christ is actually denied by many as an atonement for sin: and of those who do not systematically deny its virtue, many are yet unmindful of it as a source of salvation to their own souls. And as for the influences of the Holy Spirit, they are derided by the generality as the dreams of a heated imagination. Ah! brethren, let it not be thus with you. Trample not in this ungodly manner upon “the blood of the covenant,” whereby alone you can be purged from guilt: and “do not such despite to the Spirit of God,” by whose all-powerful influence alone you can ever be truly sanctified and saved — — — But rather seek to be yourselves living witnesses of their truth and efficacy. Seek by the sprinkling of the blood of Christ upon your souls to obtain peace with God and in your own consciences: and seek by the effusion of the Spirit of God upon your souls to be renewed in your inward man, and rendered meet for heaven. So shall you in this world be “epistles of Christ, known and read of all men;” and in the world to come be everlasting trophies of his redeeming love.]

  2.      Beware that you never attempt to separate what God has joined together—

[Some there are of a self-righteous turn, who look to sanctification only as the means of recommending them to God; whilst others of an Antinomian cast think of little but of justification through the Redeemer’s blood. But both of these are involved in most grievous errors; and, if they obtain not juster views of Gospel truth, will perish for ever: for, on the one hand, there is no fountain opened for sin and for uncleanness, but that which was opened on Mount Calvary; nor, on the other hand, can any one that is unsanctified behold the face of God in peace: for “without holiness no man shall see the Lord.” If any take refuge in the doctrines of predestination and election, let them know, that God has ordained the means as well as the end; and that, if we are “elect according to the foreknowledge of God the Father,” it is “through sanctification of the Spirit unto obedience, and the sprinkling of the blood of Jesus Christ.” Whichever of these truths any man confide in as of exclusive importance, we would say to him, as our Lord said to the self-deceiving Pharisees, “These ought ye to have done, and not to leave the other undone.”]

MMCCCCLXV

THE DOCTRINE OF THE TRINITY VINDICATED

  1 John 5:7.

There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

NEVER was there any record so well attested, so worthy of acceptation, so necessary to be believed, as that which God has given of his Son. Upon the receiving or rejecting of it depends the eternal welfare of all mankind. The riches of wisdom, and love, and mercy that are contained in it, surpass all the comprehension of men or angels. With respect to the truth of it, every species of testimony that could be given to it by friends or enemies, by angels from heaven, by men on earth, yea, even by devils themselves, has been given in the most abundant degree. But it has been confirmed by other testimony still, even by the Three Persons in the adorable Trinity.

From the words before us, we shall be led to shew,

  I.      Who they are that are here said to “bear record”—

Much has been written, and well written, to disprove the authenticity of this text. Certainly, if the genuineness of this text be admitted, and the sense be given to it which those who adduce it as establishing the doctrine of the Trinity, maintain, it will put an end to all controversy on the subject of the Trinity. But we need not be anxious about the validity of this individual passage, as though the doctrine of the Trinity rested upon it; since, if the text were expunged from the Bible, there are a multitude of others which maintain most unequivocally the same important truth.

To establish the mysterious doctrine of a Trinity in Unity, we shall lay down, and substantiate, three positions:

  1.      There is but one God—

[The unity of God may be deduced even from reason itself: but it is repeatedly affirmed in Scripture; nor must a doubt of it ever be suffered to enter into our minds. It is true, that in a subordinate sense there are gods many, and lords many; because angels, and magistrates, and the idols of heathens, are sometimes called by these names on account of the resemblance they bear to God in the authority vested in them, and the respect paid to them: but there is One Supreme Being, who alone is self-existent, and from whom all other beings, whether in heaven or earth, derive their existence. He, and he only, is God.]

  2.      Though there is only one God, yet there are three distinct Persons in the Godhead—

[In reference to this subject, we use the term persons, because there is no other so suitable: but we mean not that these persons are in all respects as distinct from each other as Peter, James, and John; but only that in some respects they are distinguished from each other, though they subsist together in one undivided essence.

It is certain that there are three persons mentioned in the Scripture: for baptism is ordered to be administered, not in the name of God merely, but “in the name of the Father, of the Son, and of the Holy Ghost.” These three are represented as distinct from each other; for the Son has told us, that “he will send the Holy Spirit from the Father.” They are moreover spoken of as performing separate offices in the work of redemption; the Father elects; the Son redeemsg; the Spirit sanctifies; and St. Peter, comprising in few words the whole mystery of redemption, ascribes to each of these persons his proper office. They are also declared to be sources of distinct blessings to the Church; the Apostle prays, that “the grace of the Lord Jesus Christ, the love of God the Father, and the fellowship of the Holy Ghost, may be with us all.]

  3.      Each of these persons is God, without any difference or inequality—

[We shall not occupy any time with proving the Godhead of the Father; but, taking that for granted, shall establish the Godhead of the Son and of the Holy Ghost.

To each of these belong the same names as unto the Father. Is the Father God? so is the Word, (as Christ is called in the text). He is “Emmanuel, God with usm,” God manifest in the flesh, the mighty Godo, God over all, blessed for evermore. To Him is also given the incommunicable name, Jehovah; for we are to call him, “Jehovah our Righteousness.” To the Holy Spirit also these names belong. Ananias, in lying unto the Holy Ghost, lied unto Godr. And we, in being the temples of the Holy Ghost, are the temples of God. The words also which were confessedly spoken by Jehovah to the Prophet Isaiaht, are quoted by St. Paul as spoken by the Holy Ghost.

To each of these the same attributes also are ascribed as characterize the Father. Is the Father eternal, omnipresent, omniscient, almighty? So is the Son — — — and so is the Holy Ghosty — — —]

What now is the conclusion to be drawn from these premises, but that which is asserted in the text, that “there are THREE that bear record in heaven; and that those Three are ONE?”

Having shewn that by the Three Witnesses we are to understand the Triune God, we proceed to shew,

  II.      What that is concerning which they bear record—

We may well expect that the importance of the matter to which these Divine Witnesses have borne record, is suited to the majesty of the Witnesses themselves. Acccordingly we find, that,

Their testimony relates to the salvation that is in Christ Jesus—

[God, who had passed by the angels that fell, has looked in mercy upon fallen man, and has given us eternal life, in and through his Son Jesus Christ. He sent his dear Son to die in our stead, and, by his own obedience unto death, to work out a righteousness whereby we might be saved. The merit whereby we are to be justified, and the grace whereby we are to be renewed, he treasured up for us in Christ; and he calls all men to receive these blessings out of his fulness. This way of salvation is open for all, and sufficient for all: but, this rejected, no other remains for us.

This is the sum and substance of the Gospel; and this it is to which the Sacred Three bear record.]

Nor is their testimony at all more than the subject requires—

[If God himself had not revealed such things, who could ever have imagined them? who could ever have thought of God becoming incarnate, and, by his own death, expiating the guilt of his own creatures? Who could ever have devised a plan so calculated to exalt the perfections of God; so suited to answer the necessities of man; and so efficacious to renew us after the Divine image? — — — Besides, supposing these things to have been reported, who would ever have believed them, if they had not been thus divinely attested? Notwithstanding the testimonies given by the Sacred Three, there is yet reason to adopt that reiterated complaint, “Who hath believed our report?” Professions of faith indeed abound amongst us; but a true believer, whose feelings and conduct accord with his professions, is “a sign and a wonder” in Christendom itselfc.]

It remains yet to be declared,

  III.      In what manner they bear record—

Each of these Divine Persons has borne record at divers times, and in different manners—

[The Father thrice bore witness to Christ by an audible voice from heaven; declaring at the same time his acquiescence in him as the Saviour of men; and requiring us at the peril of our souls to “hear” and receive him in that character. Moreover, in raising Christ from the dead, he yet more emphatically testified, that he had discharged the debt for which he had been imprisoned in the grave, and was “able to save to the uttermost all that should come unto God through him.”

The Lord Jesus Christ continually bore witness to himself. When asked, “If thou be the Christ, tell us plainly;” he answered, “I have told you, and ye believe me not.” “Before Pontius Pilate he witnessed the same good confessiong,” though he knew that it would issue in his death. After his resurrection, he called himself “the true and faithful witness,” and testified, “I am he that was dead and am alive again, and have the keys of death and of hell.”

The Holy Spirit also bore witness to him, when he descended in a bodily shape, like a dove upon him: and again, when he came down in the likeness of fiery tongues upon the Apostles, and converted three thousand to the faith of Christ. Similar testimonies he still continued to give; and at this very day, when any are converted to the faith, it is owing to the testimony which the Holy Spirit bears to Christ; “the Spirit testifies of him,” and thereby produces conviction or consolation in the soul.

Thus the Sacred Three bear record in heaven, and by their united testimony encourage our acceptance of the salvation offered us in the Gospel.]

  INFER—

  1.      How unreasonable and dangerous is unbelief!

[If only men, who are credible and competent witnesses, attest a thing, we think it right to believe them. What an insult then is it to the Sacred Three to doubt their testimony! Yet this, alas! is the treatment which their record meets with in the world. Some reject it as “a cunningly-devised fable;” while others, professing a regard to it in general, deny the most important part of it, the necessity of being saved by Christ alone. Even those who in their hearts approve the Gospel, are too apt to doubt the freeness and sufficiency of the salvation revealed in it. Let every one consider the extreme sinfulness of such conduct, and abhor the thought of “making God a liar”.]

  2.      What obligation lies upon believers to bear an open testimony to the truth!

[It is evident how earnestly God desires that his dear Son should be known, and that the salvation wrought out by him should be embraced. Now believers are his witnesses in the midst of a blind deluded world. Ought they then to be ashamed or afraid to bear their testimony for God? What if the world agree to call the Gospel a delusion, and to consider all as hypocrites or fanatics who embrace it? Should that deter us from making a public profession of his truth? Should we not rather be the bolder in confessing Christ, in proportion as others are bold in denying him?

But let us not confine our profession to creeds and forms: the best and most acceptable way of declaring our affiance in Christ, is by manifesting to the world its efficacy on our hearts and lives. This will make them think that there is a reality in the Gospel; and may contribute to win many who never would obey the written word.]

  3.      How exalted must be the glory which believers will enjoy in heaven!

[It cannot be conceived that the Three Persons of the Godhead would have devised and executed such a wonderful plan of salvation, if the end to be accomplished by it were not exceeding glorious. Surely all that the love of the Father can devise, all that the blood of Christ can purchase, all that the Holy Spirit can impart, is prepared for us in the eternal world, and shall be bestowed on us according to our measure and capacity to receive it. Yes, in heaven we shall see God as he is, and have the brightest discoveries of his glory: and, while we have the richest enjoyment of his presence and love, we ourselves shall be witnesses for him, how far his mercy could reach, what astonishing changes it could effect, and what blessedness it can bestow on the most unworthy of mankind.]

MMCCCCLXVI

THE BELIEVER’S INWARD WITNESS

             1 John 5:10.

He that believeth on the Son of God hath the witness in himself.

THE truth of our holy religion is confirmed by every kind of evidence that the heart of man can desire. Not only was it established by an appeal to prophecy, but by miracles without number. Nay more, as the religion of Moses had at the very time different rites appointed in commemoration of the principal events with which that dispensation was marked; as the feast of the passover, to commemorate the destruction of the Egyptian first-born, and the preservation of Israel,—and the feast of Pentecost, to commemorate the giving of the law,—and the feast of tabernacles, to commemorate their living in tents in the wilderness;—so has Christianity been attested by the Holy “Spirit” given to the Apostles, and “the water” of baptism, which was administered on that very day, and “the blood” of the cross commemorated by the cup which is drank by all in the supper of the Lord.

But, convincing as these testimonies are, the true believer has one peculiar to himself, one abiding in his own bosom, arising from his own experience: “He that believeth on the Son of God hath the witness in himself;” the witness of Christ, and of his salvation; of its necessity, its suitableness, its sufficiency. He has in himself the witness of,

  I.      Its necessity—

[The generality of persons see no need of such a salvation as the Gospel has provided. Many have no conception that they merit condemnation at the hands of God: or that there can be any occasion for more than a mere exercise of mercy, without any atonement offered to divine justice for their sins, or any righteousness to be imputed to them for their justification before God. But the believer has views of his own exceeding sinfulness, and of his utter incapacity to reconcile himself to God, and of his need of a Saviour to effect salvation for him. He is conscious, that no repentance of his can ever suffice to expiate his guilt, nor any good works of his prevail for the purchase of heaven: and hence he is in his own apprehension as much lost without a Saviour, as the fallen angels are, for whom no Saviour has been provided.]

  II.      Its suitableness—

[Looking into his own bosom to explore his wants, and then examining the Holy Scriptures to see what provision God has made for him, he sees that the one corresponds with the other as the wards of a lock with the key that opens it. He has no want in himself for which he does not see in Christ a suitable supply: nor does he behold in Christ any thing which he does not need. Is Christ both God and man? Such an one does the believer see that he stands in need of; even man to take on him what man was bound to do and suffer; and God to render that work effectual for our salvation. Did the believer need an atonement for his guilt, a righteousness wherein to stand before God? Did he need a divine power to renew his soul? Did he need an Advocate with the Father to intercede for him? Did he need an Head of vital influence to impart unto him all seasonable supplies of grace? This, and ten thousand times more than this, does he find in Christ, whose fulness corresponds with his necessities, as an impression with the seal; in neither of which is there a jot or tittle either superfluous or defective. The every office of Christ, and every character is precisely that which the believer needs; to the hungry, Christ is bread; to the thirsty, a living fountain of water; to the sick, a Physician; yea and life to the dead.]

  I.      Its sufficiency—

[The believer feels in himself that he is a partaker of those very benefits which Christ came to bestow. He is alive from the dead, and is enabled to live as no unregenerate man can live. Let any one behold a river which a few hours ago was running down with a rapid current to the sea, running back again with equal rapidity to the fountain head; and will he doubt how this is effected? He may not be able to say what influence that is by which it is produced, or how that operation is effected: but he sees that there is a power which has wrought this: he sees it in its effects, just as he sees the trees agitated by the wind, though he knows not whence that wind comes, or whither it goes. He cannot declare how the Spirit which Jesus has imparted to him, operates upon his soul: but he can no more doubt who it is that has thus created him anew, than who it is that formed the universe. He is a perfect wonder to himself; a spark kept alive in the midst of the ocean, a bush ever burning, yet never consumed. He is a living witness for the Lord Jesus, that he is able to save to the uttermost all that come unto God by him.]

  BEHOLD then here,

  1.      The true nature of the Gospel—

[The Gospel is a remedy. The whole world are sick: and in Christ Jesus there is all that every sinner needs — — —]

  2.      The blessedness of those who truly receive it—

[All are in one great hospital: and those who submit not to the physician die: but those who take his prescriptions live. True, they are not cured at once: it is possible too that they may suffer occasional relapses for a little season: but through the care of their heavenly Physician, their recovery is progressive; and when the good work is perfected within them, they are removed to that happy world, of which “no inhabitant will ever have occasion to complain that he is sick.” And what a witness will the believer have within himself at that day! At that day there will be amongst all the millions of the saints but one feeling of perfect health, and but one ascription of praise “to him who loved them, and washed them from their sins, and made them kings and priests unto their God and Father for ever and ever.”]

MMCCCCLXVII

THE GOSPEL RECORD

  1 John. 5:11, 12.

This is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.

IN matters that are established by human testimony, we necessarily proportion our assent to the number and credibility of the witnesses. And if we will act in the same manner towards the Holy Scriptures, we shall not entertain a doubt, either of their Divine authority in general, or of the way of salvation contained in them. Moses and all the prophets concur with the Apostles in directing our eyes to Christ as the only Saviour of the world: but in the words before us we have the testimony of One whose information cannot be doubted, and whose veracity cannot be impeached; of One who is too good to deceive, and too wise to be deceived. This witness is no other than Jehovah himself.

Let us then consider,

  I.      His testimony concerning his Son, and concerning the way of salvation through him—

This record embraces two points; and asserts,

  1.      That “God hath given to us eternal life”—

[Since the fall of Adam, man has lost all right to life. In him we died, and through him condemnation is come upon us all. Moreover, we have all increased our guilt and condemnation by our own personal transgressions. But God willed not that we should perish, and therefore sent his only dear Son to deliver us: and, having opened a way for our return to him through the blood and righteousness of his Son, he has published the glad tidings, and offered freely to give eternal life to as many as would receive it in his appointed way. He has not tendered it to us as a blessing to be earned or merited, but as a free unmerited gift to be received.]

  2.      That “this life is in his Son”—

[This life, comprehending all the blessings of grace and glory, is in Christ as the Proprietor, the Dispenser, and the Guardian of it. He is the Proprietor of it. As the light is primarily in the sun, so is all good originally and essentially in Christ. “In him was life,” says St. John; “and the life was the light of men.” The same writer says of him again at the conclusion of the chapter from whence the text is taken, “This is the true God, and eternal life.” He also is the Dispenser of it. As life was in him essentially as well as in the Father, so was it committed to him officially, in order that he might impart it to whomsoever he would. He himself arrogates to himself this honour; and all his Apostles acknowledge themselves indebted to him for all that they possessedg. He is moreover the Guardian of it. When life was entrusted to Adam, he, though perfect, and in Paradise, was soon robbed of it through the devices of Satan. And if it were now committed to us, we in our present fallen state should not be able to preserve it one single hour. God has therefore graciously committed it to his dear Son, that, by being “hid with Christ in God,” it might be inaccessible to our subtle enemy. By this mysterious, this merciful dispensation, “our souls are bound up, as it were, in the bundle of life with the Lord our Godi.” Christ “lives in us,” and “is our very lifel:” and hence, “because he liveth,” and as long as he liveth, “we shall live also.”]

Thus has God testified, that eternal life is to be sought as a free gift from him, and to be only in, and through, and for the sake of, the Lord Jesus Christ. But to see the full importance of this record, we must consider,

  II.      The declaration grounded upon it—

A more solemn declaration is not to be found in all the inspired volume. But let us consider,

  1.      What is meant by “having the Son of God?”

[The more simply this is explained, the more intelligible it will appear. Christ is represented as God’s gift to man: and we then receive that gift when we believe in Christ; or, in other words, when we receive him for all the ends and purposes for which he is given. This is the explanation which St. John himself gives us: and consequently we may then be said to “have” Christ, when we have received him, and are making use of him, as the source and substance of our spiritual life.]

  2.      What depends on our “having” the Son of God—

[Behold! nothing less than everlasting happiness or misery depends on this point.

He that has felt a desire after eternal life; and has sought it earnestly through Christ; and has received it from God as a free unmerited gift; and is looking to Christ to impart it to him yet “more abundantly,” and to preserve it in his soul; he who thus “lives by faith in the Son of God,” has both a title to life, and the very beginning and earnest of eternal life in his soul. He can claim eternal life upon the footing of God’s word. He can plead the promises of God; and may be fully assured that he shall not be disappointed of his hoper. Indeed he has eternal life already begun in his soul. He was once dead like others; but now he “is passed from death unto lifet.” The very act of living by faith in the Son of God proves to a demonstration, that he is alive, and that Christ liveth in him. He may not indeed have a comfortable sense and assurance of his happy state; but he really liveth, and shall live for ever.

On the other hand, he that hath not so received and lived upon the Lord Jesus Christ, has no life in his soul: he is yet “dead in trespasses and sins:” and, so far from having any title to life, he is under a sentence of condemnation, and “the wrath of God abideth on him.” “Not having the Son of God, he hath not life.” Whatever he may have, he hath not life. He may have learning, riches, honour, and even morarily itself, according to the general acceptation of the term, but he has not life: and if he die in his present state, he must perish for ever: yea, if he were the first monarch upon earth, he would in this respect be on a level with the meanest of his subjects; he would descend from his pinnacle of honour to the lowest abyss of shame and misery.]

  INFER—

  1.      How plain is the way of salvation!

[Supposing the way of salvation to be such as has been already stated, how can words express it more clearly than it is expressed in the text? There is no learning requisite to explain it: it is level with the comprehension of the most unlettered man in the universe. Nothing is requisite for the understanding of it but humility of mind, and a willingness to be indebted for every thing to the free grace of God in Christ Jesus. If there be any difficulty, it arises only from the pride of our hearts that would mix something of our own with the finished work of Christ. The fact is, that salvation by faith alone is so plain and simple, that we are offended at it on account of its plainness and simplicity. But let the weak rejoice, that what is hid from the wise, is revealed to themz.]

  2.      How suitable is the way of salvation!

[If salvation had been to be merited and earned by our good works, who amongst us could have entertained a hope? If our works, imperfect as they are, were only to have eked out the merits of Christ, who could tell us the precise quantity and quality of the works that would have sufficed? In what doubt and suspense must we have been held all our days! And how would this way of salvation have suited persons in the situation of the dying thief, who are called away without having sufficient time to “make up their tale of bricks?” But a gift is suitable to all: a free salvation commends itself to all: and the more humbled we are under a sense of our own guilt and weakness, the more suitable will it appear, that we should receive all from Christ, and give all the glory of our salvation to him.]

  3.      What infatuation is it to substitute any other plan of salvation in the place of that which God has offered us!

[Suppose for one moment (though it is a horrid and blasphemous supposition) that we were wiser than God, and that we knew better than he did what was fit for him to do; still are we also “stronger than he?” and can we oblige him to alter his decrees? Vain hope! We may entertain as strong prejudices as we will, and load the Gospel with opprobious names; still that will be true and irreversible, “He that hath the Son, hath life; and he that hath not the Son of God, hath not life.” Let all of us then cease to weave a spider’s web, and accept with gratitude “the salvation that is in Christ Jesus.”]

MMCCCCLXVIII

USE OF THE SCRIPTURES TO BELIEVERS

  1 John 5:13.

These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

THE Scriptures of the New Testament were written doubtless for the whole world. Yet perhaps we may say, that the Gospels were written more immediately for unbelievers, in order to convince them of the Messiahship of Jesus; and that the epistles were written rather for believers, to bring them to a life becoming their high and holy calling. This idea seems to be sanctioned by St. John: for, at the end of his Gospel, he says, “These are written that ye might believe that Jesus is the Christ, the Son of God; and that, believing, ye might have life through his name.” But, at the end of this epistle, he says, “These things have I written unto you that believe on the name of the Son of God.” In truth, he had in his mind all the different classes of believers—children, young men, and fathers: “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.” Of course, there is much in this, as well as in all the epistles, profitable to unconverted men: but I must, on the present occasion, attend rather to believers, and mark of what use this epistle is intended to be to them. It is intended,

  I.      To assure them, that in Christ they have all that they can need—

All who truly believe “have eternal life:” they have,

  1.      The substance of it, treasured up for them in Christ—

[The Lord Jesus Christ is the depository in which eternal life is placed: as the Apostle says in the preceding context; “This is the record, that God hath given to us eternal life; and this life is in his Son.” The Lord Jesus purchased it for us, by his own obedience unto death: and to him it was granted, for our use and benefit; “that he might bestow it on as many as have been given him by the Father.” “In Him, through the good pleasure of the Father, it dwells, even all the fulness of itd.” “Whatever can be conceived to be comprehended in eternal life, to him it is all committed; and out of his fulness it must be received.”]

  2.      A title to it, conferred on them by Christ—

[The Lord Jesus, when he sent forth his Disciples to the Gospel to the whole world, commissioned them to declare to all, without exception, “He that believeth, and is baptized, shall be saved.” No one was required to bring any measure of worthiness with him as a title: on the contrary, there was to be but one plea for all mankind; namely, the promise of God to the believing soul. On that all were to rest; and that was to be the one ground of hope to every child of man. Life was to be, “not of works, but of grace:” and “it was to be by faith, that it might be by graceg.” The only thing required on our part, was to receive thankfully what God offered freely in the Son of his love. In receiving Christ therefore by faith, we have a title to every thing else; according as it is said, “All things are yours; and ye are Christ’s.”]

  3.      The actual possession of it, derived to them from Christ—

[Of this, also, the Apostle speaks strongly, in the preceding context: “He that hath the Son, hath life: and he that hath not the Son of God, hath not life:” that is, life is the exclusive possession of the believing soul. This is no less plainly affirmed by our Lord himself: “Verily, verily, I say unto you, He that heareth my words, and believeth in Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” Whatever is comprehended in all the glory and felicity of heaven, is now begun in the believer’s soul: “He has the witness of it in himselfi;” yea, and “the earnest” and foretaste of it. In fact, as an embryo in the womb has all the parts of which manhood is the perfection, so grace is glory begun; and glory is grace consummated.]

But the Scriptures are of yet further use to believers,

  II.      To confirm and augment their affiance in him—

It is necessary that they should grow in faith, as well as in every other grace. The faith of all should daily become,

  1.      More simple in its exercise—

[The world at large have very little idea how difficult it is to exercise a pure “unfeigned faith.” It is easy to say, ‘I believe:’ but to “renounce all confidence in the flesh” is inconceivably difficult. A stone does not more naturally fall to the ground, than we cleave to our own wisdom, strength, and righteousness, as grounds of hope, and sources of acceptance before God. To derive all from the Lord Jesus Christ, and depend on Him alone, as an infant on its mother’s care, is the very summit of Christian perfection. And where is the person that has attained to it? But, to aid us in this attainment, the Holy Scriptures are of wonderful use: they shew us the fulness that is in Christ, and the emptiness of the creature, that is only as “a broken cistern, that can hold no water:” and they set before us all the great and precious promises of our reconciled God, who has engaged to “work all his works in us,” and to “perfect that which concerneth us.” After being made to feel, in ten thousand instances, the weakness of human nature, we are made at last to “have our strength in the Lord alone,” and to be willing that “his strength should be perfected in our weakness.”]

  2.      More firm in its actings—

[Our faith, when tried, is apt to waver. Peter, when the waves began to rise, brought on himself this just rebuke, “O thou of little faith, wherefore didst thou doubt?” And Sarah too “laughed” through unbelief, when, at her advanced age, she was taught to expect a progeny, and to become a mother of nations. Yes, and Abraham himself, through the weakness of his faith, repeatedly desired Sarah to deny her relation to him, lest an acknowledgment of it should lead to his ruin. Thus we all find it, when we come into heavy trials. But by seeing in the Scriptures what God has done for his people in every age, and what he has engaged to do for them even to the end of the world, we learn, at last, to trust our God in all possible circumstances, and to be “strong in faith, giving glory to God.”]

  3.      More uniform in its operations—

[Faith ought not to consist in acts, so much as to be one continued habit of the mind. The believer should live upon the Lord Jesus Christ, as a branch upon the vine. Whether winds or frosts menace its existence, the branch still cleaves to the stock, and derives from it the sap which is necessary to its preservation: and so must the believer cleave to the Lord Jesus Christ; and say with the Apostle, “I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who hath loved me, and given himself for me.” In himself he must “be dead,” if I may so speak; and “his life must be hid with Christ in God:” it is by having “Christ as his life,” that he will insure his future “appearance with Christ in gloryq.”]

  APPLICATION—

  1.      Study then, my brethren, the blessed word of God—

[“Search the Scriptures,” says our blessed Lord; “for in them ye think ye have eternal life: and they are they that testify of me.” Yes, “the testimony of Jesus is the spirit of prophecy,” and of the whole Scriptures. It is in them that you will behold his whole character portrayed; and by them will you have his whole work carried on and perfected within yout. Study them, then, with prayer. Nothing will be gained from them without prayer. From human compositions, you may acquire all that they contain by the mere force of intellectual exertion: but the Scriptures are “a sealed book,” till God himself shall open them to your minds. But, if God shine upon his word, and enable you to comprehend the truths contained in it, you will derive from thence such views of Christ, as shall change you into the Divine image, and “fill you with all the fulness of God.” “As new-born babes, then, desire the sincere milk of the word, that ye may grow therebyx.”]

  2.      Apply to yourselves every thing that is the proper object of faith—

[All the glory of heaven is unfolded in the Scriptures to the believing soul. Make the Scriptures, then, a ladder, whereby to ascend to heaven. Go thither, and there “behold Him that is invisible.” There get a sight of his covenant: there see your own “name written in the Lamb’s book of life.” There survey the throne prepared for you, with the crown of glory, and the golden harp already tuned for your touch. Survey it all as yours—your property, your portion, your inheritance. Rise thus upon the wings of faith, and all that is here on earth will vanish from before your eyes, or become like a mere speck in the unbounded regions of space. This is the proper office of faith; and this is the privilege of the believing soul, even to have “your conversation in heaven;” and to occupy “your seat there with Christ,” almost as you will do when you shall be personally dwelling in the realms of bliss. Verily, it is no mean thing to be a Christian. If you believe in Christ, “all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours; and ye are Christ’s, and Christ is God’s.”]

MMCCCCLXIX

ANSWERS TO PRAYER

  1 John 5:14, 15.

This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

PRAYER is universally acknowledged to be a service proper for sinful men to perform; yet few have any just idea of its efficacy. If a man were to speak of having received an answer to his prayers, he would be considered as an enthusiast, who was deceiving his own soul. Yet it is clear that we are taught to expect answers from Almighty God, and that too even in relation to the specific petitions which we have presented before him. The words which we have just read abundantly attest this, and naturally lead me to shew,

  I.      The confidence which a believer may enjoy in drawing nigh to God—

He may possess a confidence,

  1.      Respecting the acceptance of his prayers in general—

[God has been pleased to make himself known to us under this very character, “A God that heareth prayer.” And in the most explicit terms has he assured us, that “no man shall seek his face in vainb:” Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.” In truth, if this hope were not held out to us, it would be in vain to approach our God at all. Thus far, therefore, the world at large will admit the efficacy of prayer: they will acknowledge that some good will proceed from it; though their idea is, that the benefit will accrue rather from the meritoriousness of the act of prayer, than from any attention paid to the prayer itself. But we must go further, and assert, that the believer is warranted to enjoy a confidence also,]

  2.      Respecting specific answers to each particular petition—

[This is plainly declared in the passage before us, and therefore it may certainly be expected. But here it will be proper to mark the different limitations with which the subject must be understood. If these be not carefully noted, I grant that much error may prevail in relation to it; but if these be kept in view, we may take to ourselves all the comfort which this subject is calculated to convey.

First, then, the text itself limits our petitions, and supposes them to be in accordance with the will of God: “If we ask any thing according to his will.” It were absurd to imagine that we could, by any request of ours, prevail on the Deity to do any thing which was contrary to his will. This limit, therefore, must be admitted of course. Besides, our prayers must be offered in the name of Jesus Christ. He is our Mediator; nor is there any access to God for us, except through him. Hence he himself, in order to the acceptance of our prayers, requires that they be offered in his name. They must also be offered up in faith. A man that doubts and “wavers in his petitions must not expect to receive any thing from the Lord.” Our Lord therefore declares this to be essential; “Whatsoever ye ask in prayer, believing, ye shall receive.” And peculiarly strong is his declaration in another place, where he says, “What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have themg.” Our prayers, too, must be presented with a pure and holy end; not for the gratification of any unhallowed feeling of our own, but with a view to the honour of our God.

Moreover as proper limits must be assigned to our prayers, so a proper latitude must be conceded to God for his answers to them. He is not bound in relation to the time when he shall answer them, or the manner in which he shall answer them. He may suffer us to wait long before he answers us; that so we may feel the deeper need of his mercy, and be better prepared to receive it, and be led more devoutly to praise him when he has answered. In answering us, too, it must be left to him to grant what, in his infinite wisdom, he may judge most conducive to our welfare. “He heard his dear Son always;” yet he did not take the bitter cup out of his hands; but enabled him to drink it, and for his sake took it out of the hands of a dying world. He did not extract the thorn from the flesh of his servant Paul; but he made use of it, to prevent the risings of pride, which would have been an infinitely sorer plague; and enabled him to rejoice and glory in it, as the means of honouring more abundantly his Lord and Saviour Jesus Christ. Even to an angel he refused the specific request; but “answered him with good and comfortable words,” which were eventually a more suitable and substantial blessing.

Take these limitations, then, with respect to our prayers, and these exceptions respecting God’s answers to them; and then we need not fear to entertain the confidence described in our text: we may not only be “sure that God hears us, but we either have, or shall have, the petitions that we desired of him.”

And now you will readily see,

  II.      The encouragement which this affords him to abound in that duty—

What is there that man can need at the hands of God? Whatever it may be, he is at liberty to ask it: and may be confident, that, in answer to his petitions, it shall be granted to him. Needest thou, believer,

  1.      The forgiveness of thy sins?

[Call them to remembrance from thine earliest infancy, and spread them all before him: fear not, either on account of their number or malignity; but go with confidence to thy God, in the name of Jesus; and “he will blot them out as a morning cloud,” and “cast them all behind him, into the very depths of the sea.”]

  2.      A supply of grace, to sanctify thy soul?

[Look not at the inveteracy of thy lusts, as though they were too great to be subdued; but look rather at the extent of God’s gracious promises; and expect that he will enable you to “cleanse yourselves from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God.” Restrain not prayer before him; and he will transform you into “his perfect image, even from glory to glory,” “by the mighty working of his Spirit, who raised Christ himself from the dead” — — —]

  3.      All the glory and blessedness of heaven?

[“Be not straitened in yourselves, my brethren; for ye are not straitened in God.” He himself says to you, “Open your mouth wide, and I will fill it:” and therefore spread before him your every want, assured that, as he is able, so also is he willing, to “give you exceeding abundantly above all that ye can ask, or even think” — — —

If it be said, that such confidence is not warranted at this day, I ask, Are our privileges diminished under the Christian dispensation? or, Are we less entitled to expect these blessings, than the Jews were, under their less perfect economy? I grant, that we are not authorized to expect such visible interpositions as they enjoyed: but ours shall not be a whit less real, or less certain. We have not the Urim and Thummim, whereby to consult God, and obtain an answer that shall be legible by acknowledged marks upon the breast-plate; but God will nevertheless hear us when we call upon him; and cause us also, in doubtful circumstances, to hear a voice behind us, saying, “This is the way; walk ye in it.” Though therefore I acknowledge, that, as being under a theocracy, the Jews enjoyed privileges peculiar to themselves, I affirm that, so far as those privileges will conduce to our spiritual welfare, we possess them in as high a degree as ever they did; and it is our own fault if we avail not ourselves of them, for the advancement of our souls in peace, in holiness, and in glory. Did the Prophet Elijah shut and open the windows of heaven? it is recorded to shew the efficacy of prayer, for whatever it be made, and by whomsoever it be offered.]

I would not however conclude without suggesting a caution, in reference to your exercise of this confidence—

[Take care to exercise it with modesty and holy fear. It is possible enough to mistake our own feelings for an answer to prayer; and to persuade ourselves that God is directing us, when we are following only the imaginations of our own hearts. Let us, on all occasions, take the written word for our guide; and, in all doubtful circumstancess, wait the issue, before we presume to refer them to God as expressions of his will in answer to our prayers. The truth in our text is to be improved rather for our encouragement to commit our ways to God, than for the purpose of determining positively what God has done, or will do. Let us take it with this limitation, that God will fulfil our requests, if they will really conduce to our welfare and to his glory; and then we cannot err, nor can our confidence ever be misplaced.]

MMCCCCLXX

THE CHRISTIAN’S KNOWLEDGE OF CHRIST

  1 John 5:20.

We know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

IT is thought by many, that the doctrines of the Gospel are uncertain speculations, and that the experience of them in the soul is nothing more than an enthusiastic conceit. We acknowledge that the mysteries of religion are in many respects beyond the grasp of our reason; and that the inward feelings arising from them can be judged of by those only in whose bosom they are found: yet neither the one nor the other can on this account be considered as uncertain: on the contrary, whenever they are mentioned in the Scriptures, they are spoken of as matters that are plain and unquestionable. In the text, and the two verses that precede it, the Apostle thrice repeats the assertion, “We know:”—“We know that he that is born of God sinneth not:” “We know that we are of God:” and then, in reference both to the Gospel itself, and to his experience of its truth, he adds a third time, “We know that the Son of God is come,” &c.

From these words we shall be led to notice three things which Christians know in relation to their Lord and Saviour:

  I.      His advent—

The first Christians knew assuredly that the Messiah was come—

[To state all the grounds of their conviction, would be superfluous, and indeed impossible in a single sermon. We shall confine ourselves to those which were most obvious and incontrovertible, namely, the prophecies that were accomplished in him, and the miracles that were wrought by him. When they saw that so many, so various, so minute, and (to appearance) so contradictory prophecies all united in him, and were fulfilled by him, they could not doubt but that Jesus was the person to whom they all referred. When, moreover, they beheld such numerous, such undoubted, such benevolent, and such stupendous miracles wrought by him in confirmation of his word, it was impossible for them to withhold their assent to the justice of his claims, unless they were altogether blinded by Satan and their own lusts.]

But we have, if possible, yet clearer evidence than they—

[Many of the most remarkable prophecies were either not quite accomplished, or but just accomplished, when our Lord died; so that the fulfilment of them might then be questioned. But who can doubt whether Daniel’s weeks of years have not expired many centuries ago? Who can doubt whether “the sceptre which was not to depart from Judah, till Shiloh should comeb,” has not departed long since? Who can doubt whether the second “Temple to which the Messiah was to come,” has not long since been demolished?

But a further and most satisfactory proof of Christ’s Messiahship is, that his Gospel was propagated so extensively, in so short a time, by such instruments, in opposition to all the prejudices and passions of mankind; and that, though every effort of men and devils has been exerted to root out Christianity from the earth, none have ever been able to prevail against the Church.

On these grounds then, in addition to the former, we may say, “We know that the Son of God is come.”]

Moreover, we know also,

  II.      His character—

Many had been the impostors who had laid claim to the title of the Messiah. In opposition to all of these, the Apostle twice designates our Lord as “the true, the only true,” Messiah; and, in the close of the text, specifies more particularly,

  1.      His personal character—

[Jesus is “the true God.” St. John, more than all the Apostles, seems to have been studious to assert the divinity of Christ. With this he opens his history of Jesus: “In the beginning was the Word, and the Word was with God, and the Word was God.” The whole Scriptures also concur to establish this important doctrine, that he who was “a Son born, was also the mighty Gode;” that he was Emmanuel, “God with us;” even “God manifest in the fleshg,” yea, “God over all blessed for ever.” Nothing can be more clear than this fundamental point. Indeed the very name, “Son of God,” so far from militating against his equality with the Father, was in the apprehension of the Jews themselves an assertion of that equalityi.]

  2.      His official character—

[Christ, as God, has life in himself essentially: but he is also “the Author of eternal salvation” to all his followersl. As there is no other God but he, so is there no other Saviour. It was he who purchased eternal life for us: none can claim any part of his glory in this respect: “his life was the ransom paid for us;” and by his obedience unto death we obtain righteousness and life. Moreover it is he who imparts eternal life to us: we receive it from him, who “is exalted to give it,” and from “whose fulness alone it can be received.” As we cannot merit it, so neither can we obtain it, by any efforts of our own: it is purely the gift of God through Christ: and Christ, as “Head over all things to the Church,” bestows it on whomsoever he willo. We know from Christ’s own express assertion (and stronger evidence than that we cannot have), that he is “the way, the truth, and the life;” and to all eternity shall we ascribe our salvation “to him that loved us, and washed us from our sins in his own bloodq.”]

But it is yet further the privilege of all Christ’s followers to know,

  III.      Their interest in him—

The knowledge which his people have of him is not a mere speculative acquaintance with his history, but an intimate connexion, or rather, a oneness with him. They are “IN Christ,”

  1.      By a federal relation—

[As Adam was a head and representative to all his descendants, so is Christ to all his spiritual seed. They have communion with him in all his transactions upon earth, and in heaven: they are circumcised in him, baptized in him, dead with him, quickened with him, risen with him, seated in heaven with him. We cannot indeed be said to have done or suffered the same things as Christ, (for to assert that we had fulfilled the law, or made atonement for sin, would be blasphemy,) yet by virtue of our relation to him as our Head and Representative, every thing which he either did or suffered, is, as far as respects the beneficial effects of it, considered as though we had done or suffered it: and on this account we may claim, on the footing of justice as well as of mercy, all that he purchased for us, and merited on our behalf.”]

  2.      By a vital union—

[The union of a member with the head, or of a branch with the viney, justly characterizes our onion with Christ. Separate from him, we can do nothing: we can perform no one act, of the spiritual life, nor bring forth any spiritual fruit. The body and the soul are not more closely united than Christ and his people: he lives in thema; he is their very life; they are one spirit with himc.

Now this, no less than their federal relation to Christ, is known to all true Christians. They do not indeed at all times equally enjoy a sense of it in their minds; but, in proportion as they live nigh to God in the exercise of faith and love, they “have the witness of these things within, themselves.” Temptation or sin may so weaken the assurance, that it shall be scarcely discerned: but when these obstructions are removed, and the believer is walking closely with God, a holy confidence will almost invariably crown his labours, and fill his soul with peace.]

  We shall conclude this subject with answering two QUESTIONS:

  1.      How do Christians obtain this knowledge?

[The text informs us: It is not from human teaching, or the power of reason, that this light springs up in the soul: it is Christ who “gives us an understanding to know him:” He, who opened the heart of Lydia, and the understandings of his own Apostlesg, enlightens the minds of believers at this day, and “reveals unto babes and sucklings the things that are hid from the wise and prudent.” If then we would obtain this knowledge, let us not lean to our own understanding, but pray to him to open our eyes, and to “guide us into all truth” — — —]

  2.      What benefit do they derive from it?

[A merely speculative knowledge of Christianity expands the mind, and leads it to high and heavenly contemplations. But no tongue can utter the benefits arising from an experimental acquaintance with Christ: What just views does it give us of every thing in the world! What peace does it bring into the conscience! How does it disarm death of its sting! And what bright prospects does it open to us in the eternal world! O let a desire after the full blessings of salvation animate us in our inquiries after truth! Let us seek to have more enlarged views of Christ, and of our interest in him; and thus shall we be prepared for that complete vision of his glory, in comparison of which our present knowledge is but as a taper before the sun.]

3 JOHN

3 John, 4.

MMCCCCLXXI

A MINISTER’S CHIEF JOY

             3 John, 4.

I have no greater joy than to hear that my children walk in truth.

THERE subsists between a minister and his people a relation which may not unfitly be compared with that of a father and his children. The metaphorical expression of a father is more strictly applicable to those whom a minister “has begotten through the Gospel:” but it needs not to be restricted to this sense: it may be used with greater latitude in reference to those over whom a minister watches, and for whose benefit he labours, with parental anxiety, especially where the person to whom the paternal relation is ascribed is somewhat advanced in years. It should seem that Gaius, to whom St. John wrote this epistle, was converted to the faith by the ministry of Paul: yet St. John properly includes him amongst his children, because he felt the same regard for him as for those who were the more immediate seals of his own ministry; the whole body of his people being in his different epistles frequently designated by that favourite appellation.

Respecting the state of Gaius’ soul, the Apostle had heard the most satisfactory account; so that he could not shew his anxiety for the bodily health of Gaius more strongly, than by wishing it to prosper in every respect, “even as his soul prospered.” Having declared the joy which this information had afforded him, he states, in general, that he had no greater joy than what arose from such tidings as these.

From hence we shall take occasion to shew,

  1.      What is the great object of a minister’s desire in behalf of, his people—

To bring men to the acknowledgment of the truth is the first labour of a minister: and, till that has been effected, no other relation exists between him and them than that which he has by nature, or that which he has in common with all mankind. But when they have embraced the truth, and are become members of the family of Christ, then the minister seeks their advancement in the divine life—

[Christianity, as experienced in the soul, is not a sentiment, but a habit: it not merely informs the mind, but regulates the life: and, whilst it introduces “men from darkness unto light, it turns them also from the power of Satan unto God.” Having brought souls to an enjoyment of Christ, and to a conformity to his mind and will, the minister desires to see them walk in the truth,]

  1.      Consistently—

[He longs to behold in them a holy consistency; a high state of heavenly affections, and a careful attention to the duties of morality. Morality however will not satisfy him if detached from fellowship with God: nor will the most sublime intercourse with God in prayer and praise approve itself to him, if it be not accompanied with a conscientious discharge of every personal and relative duty — — —]

  2.      Steadily—

[In them he expects to find a steadiness that bids defiance to temptation, and cannot be diverted from its purpose, either by the allurements of sense or the terrors of persecution: he would have his converts to be “steadfast, immoveable, always abounding in the work of the Lord.” A fixedness of mind he regards as absolutely essential to the Christian character; and he is never satisfied with the state of his people unless he find that, in the midst of the severest persecutions, they are enabled to say, “None of these things move me, neither count I my life dear unto me, so that I may but finish my course with joy” — — —]

  3.      Progressively—

[This is implied in the term “walking,” which is a progressive motion necessary to the Christian life. There is no possibility of standing still in religion. Our motion, if not progressive, must be retrograde. Now, as a parent wishes to see in his children a gradual advancement towards maturity both in their bodily and intellectual faculties, so does a minister long for his people’s progress towards perfection. He hopes to see in them a more entire devotedness of heart unto their God and Saviour; evincing itself in a greater spirituality of mind, an increasing indifference to the things of time and sense, and a more laborious engagement in every good work — — — In a word, he wishes to see their progress like that of the sun in the firmament, “their path shining brighter and brighter unto the perfect day.”]

The emotions with which St. John beheld this conduct in Gaius were most sublime: and such they will be in every faithful minister; as will appear, whilst we shew,

  II.      Whence it is that the attainment of that object fills him with such exalted joy—

St. John was not inferior to any one of the Apostles in holy joy. He had been pre-eminently favoured by his Lord and Saviour, insomuch that he was known by the name of “the Disciple whom Jesus loved.” He had beheld his Lord transfigured on Mount Tabor, and shining forth in all the glory of the Godhead. He had lain in the bosom of his Lord, as on many other occasions, so especially on that evening, when the commemorative ordinance of the Lord’s supper was instituted: yet even “he had no greater joy than to hear that his children walked in truth.” Much more therefore may we expect that ministers, less favoured than he, should have no joy more exalted than that which the sight or hearing of their people’s prosperity affords them. This is their sublimest source of happiness;

  1.      Because it is by this only that the ends of their ministry are answered—

[If the minister impart to his children “the sincere milk of the word,” it is, “that they may grow thereby:” or, if he set before them “the stronger meat” of the Gospel, it is, that those who are able to receive it may be the more nourished and strengthened for their future labours. If he see no growth in them, “he stands in doubt” whether they have ever been truly and savingly converted to the faith of Christ; and “he travails, as it were, a second time in birth with them, until Christ be fully and visibly formed in them.” But when he beholds the plants, which he is daily watering, thriving, and diffusing all around the fragrancy of holy and devout affections, he sees of the travail of his soul and is satisfied: and what the angels enjoyed at the first symptoms of their conversion, he enjoys from day to day: his very life is bound up in their welfare; and “he then lives, when they stand fast in the Lord.”]

  2.      Because by this only can God be glorified—

[Nothing brings more dishonour to God than an inconsistent conduct in those who profess godliness. The very name of God is often blasphemed through the misconduct of those who call themselves his peculiar people. The ungodly world are not content with condemning the offending individual; “they speak evil of the way of truth” itself, as though that countenanced and even produced the evils that have been committed. On the other hand, “the person who brings forth much fruit glorifies God,” and “by his well-doing puts to silence the ignorance of foolish men.” To a minister who loves the Lord Jesus Christ in sincerity, and is jealous for the honour of his name, nothing can be more delightful than to see truth triumphing over error, and the kingdom of Christ exalted on the ruins of Satan’s empire. On every fresh report that is brought to his ears, he will exclaim, “Hallelujah! for the Lord God omnipotent reigneth!” — — —]

  3.      Because without this they can have no hope of ever meeting their people in the realms of bliss—

[How joyful is the thought of that hour, when the minister shall go with his people into the presence of his God, saying, “Here am I, and the children thou hast given me!” And how glorious will be the recompence of his labours, when he shall “have them as his joy and crown of rejoicing” to all eternity! If an earthly parent hear of his children, that they are advancing visibly in every thing that is good, so that, though he have no hope of seeing them in this world, he feels assured that he shall meet them again at the right hand of God, and dwell with them for ever in his immediate presence; the thought of a temporary separation from them is swallowed up in the joy that the blessed prospect affords him. So it is with the spiritual Parent, when beholding or hearing of the prosperity of his children: for he knows that he shall “rejoice in the day of Christ, that he has not run in vain, or laboured in vain.”]

  Permit me now to ADDRESS you,

  1.      In a way of retrospective inquiry—

[What report must I hear of you? What report have you to give me of yourselves? Has your walk been consistent, uniform, progressive? — — — Be assured, I am prepared to rejoice in your welfare with a truly paternal joy — — —]

  2.      In a way of prospective admonition—

[Great and manifold are your dangers, whatever progress you may have made. That you may escape them, “take heed to God’s word,” and follow the steps of your blessed Lord: and look to him for all needful strength. “Be strong in him,” and you shall “be more than conquerors through him” — — —]

JUDE

Jude 14, 15.

Jude 20, 21.

Jude 24, 25.

MMCCCCLXXII

CHRIST’S COMING TO JUDGMENT

  Jude 14, 15.

Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

GOD has had in every age some to testify against the ungodly, and to warn them of the consequences of their sin at the future judgment: and though the faithful execution of this office meets with but ill returns from an ungrateful world, yet we trust there will be found, to the end of time, some, who will gladly suffer reproach or even death itself in the service of their God, and in the benevolent attempt to save their fellow-sinners from destruction. We do not indeed hear of many, who were witnesses for God, before the time of Moses; and even his warnings and exhortations were enforced principally with temporal sanctions: yet the certainty of a future judgment was known not only by Moses, but by the antediluvian world; and was solemnly urged by Enoch as a motive to repentance. This prophecy is not recorded in the Old Testament; but, by whatever means St. Jude attained the knowledge of it, whether by tradition, or by some written memorial, or by immediate inspiration, we may be sure that it was delivered by Enoch; and we may be thankful that such a precious fragment of inspired truth has been preserved to us.

It proclaims to us,

  I.      The manner in which our Lord shall come to judgment—

Christ, we are assured, is coming to judge the world—

[There can be no reason to doubt that Enoch referred to Christ, even to that very “seed of the woman, who was to bruise the serpent’s head:” him he represents as coming to complete his victory over Satan and his agents by calling them to his tribunal, and by consigning them over to the punishment they have deserved. The New Testament writers uniformly speak to the same effect: they declare that it is at the judgment seat of CHRIST we must stand; that it is Christ who is ordained to be the Judge of quick and deadb; and, that all judgment is therefore committed unto him, because he is the Son of man; or, in other words, that he, who died for sinners, shall, in that very nature that he assumed for them, be the immediate author of salvation to his followers and of condemnation to his enemies.]

And even the manner of his appearing is here plainly predicted—

[It is not with “his saints,” but with his holy ones, or holy angels, that he will come. The saints will not be his assessors in judgment till they themselves shall have received their sentence: then indeed “they shall judge angels;” but till then, they themselves will stand before him to be judged. But the holy angels will be his attendants in the clouds of heaven; all the “myriads” of them shall descend with him from their blessed abodes, to increase the solemnity of that day, and to honour him, to whom they owe their very existence. This accords with the description given by Daniel, by St. Paulf, and by Christ himself. How different will our Lord’s appearance then be from what it was when he first visited our guilty world, and lay a helpless infant in the manger! and how earnestly should we now exert ourselves that we may he prepared to meet him!]

That our minds may be raised to an expectation of that day, let us consider,

  II.      The ends of his coming—

It is not to display his own glory that Christ will come; but,

  1.      To pass judgment upon the whole world—

[All, who have ever lived in this wretched world, shall be summoned before him. The old and the young, the rich and the poor, will all come forth out of their graves, and those that shall be then living upon earth shall be changed in the twinkling of an eye, and all shall stand together at his tribunali. Every one shall then be tried as by fire; their actions shall then be weighed as in a balance; and the most secret motions of their hearts be brought to lightl. Then shall they that are approved, “have praise of God;” and they that are disapproved, be driven from his presence. Nor will Jesus merely pronounce the sentence of condemnation or acquittal, but he will “execute” it himself, either exalting them instantly to thrones of glory, or casting them headlong into “the lake that burneth with fire and brimstone.”]

  2.      To manifest the equity of his decisions—

[Whatever endeavours be now used to shew men their guilt and danger, they have many things to allege in their own favour; nor even “if we could speak with the tongues of angels,” could we bring home conviction to their hearts. But Jesus will shew them, beyond all contradiction, the futility of their excuses: and will prove by such unquestionable evidence “the deeds they have committed, the words they have spoken,” and the thoughts they have entertained, that they shall be silenced and confounded before him. The ministers, who once laboured for their salvation, shall then be forced to bear testimony against them: their companions in sin, though to their own confusion, must also testify of those deeds of darkness, which they once fondly hoped would be buried in eternal oblivion. The very places, where their most secret iniquities were committed, should rather stand forth to accuse them, than that they should escape with impunity. Above all, “God himself will be a swift witness against themo,” and will so thoroughly “convince” them of all their sins, whether of commission or of omission, that they shall be constrained to acknowledge the equity of that sentence, which dooms them to everlasting burnings. Even in hell will they be compelled to say, “Lord God Almighty, true and righteous are thy judgments.”]

  INFER—

  1.      How needful is it that we should instantly begin our preparation for that day!

[Five thousand years ago the prophet spake of Jesus as so near at hand, that it seemed as if he were already come; and it is in this way that all, whether Prophets or Apostles, have been inspired to speak. So strongly did St Paul express himself on this subject that the Thessalonians conceived the judgment-day to be almost immediately at hand. In the same manner must we say, “The Lord is at hand;” “the Judge is at the doors.” He surely is coming as soon as ever the events that are ordained to precede his advent shall have received their accomplishment. And with respect to us, it signifies little whether it be near or distant, since as death leaves us, judgment will find us. Is it not even madness then to delay our repentance, since we cannot tell but that death may come within the next year, or day, or hour? Beloved, shall your Lord come, and find you sleeping? Is he hastening towards you, and will you not prepare to meet him? O awake from your slumbers, and turn to him with your whole hearts; that so you may “have confidence before him at his coming.”]

  2.      How desirable is it to possess an interest in Christ!

[It surely is not necessary to prove that we are ungodly, since we have all sinned, times without number, in thought, word, and deed, against the Divine Majesty. Whither then shall we go for the remission of our sins? How shall we get our iniquities blotted out from the book of his remembrance? Our tears, even if we could shed rivers of tears, will never avail for this end: nothing but the blood of Jesus can ever cleanse us from the guilt of one sin: and, if we be not washed in that fountain, we shall die in our iniquities, and lie under the guilt of them for ever. Let us then seek an interest in Christ. Let us never attempt to substitute any repentance or reformation of our own, in the place of his meritorious blood and righteousness: but let it be our one desire to “be found in him,” and to obtain from him those garments of salvation, which alone can “cover the nakedness” of our guilty souls.]

  3.      With what confidence and comfort may believers look forward to the coming of their Lord!

[Whom will they have for their judge but the very person who bought them with his blood? the very person in whom they have believed; and to whom they cleaved with full purpose of heart? Be it so then; the catalogue of their sins shall be produced, a catalogue reaching, as it were, from heaven to earth; and they shall not have one word to offer in arrest of judgment: yet, will the Saviour pass a sentence of condemnation upon them? Will he not himself stand forth and testify, “I saw their deep contrition; I treasured up their tears in my vial; I was witness to their frequent sighs and groans, and to their cries for mercy through my atoning blood:” “Deliver them from going down into the pit; I paid their ransom:” they were mine; and they manifested that they were mine, by their obedience to my will, and their conformity to my image: “Come, ye blessed children of my Father, inherit my kingdom prepared for you?” Fear not then, ye weak and trembling saints; but rather “be looking for and hasting to the coming of the day of Christ:” ye shall surely stand before him with joy; while they, who once justified their ungodliness, and thought, that to be among the godly was a fit matter for derision, shall bewail their folly, and confess the equity of the sentence that fixes you in heaven, and themselves in hell. Remember then with gratitude that you are to have Jesus for your judge; and when he says, “Behold, I come quickly,” let your hearts reply, “Even so, come Lord Jesus.”]

MMCCCCLXXIII

THE CHRISTIAN’S DUTIES

  Jude 20, 21.

But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

IN every age there has prevailed in the Church a proneness to depart both from the principles and practice of the Gospel. St. Jude in his day, writing to the whole Christian Church respecting “their common salvation,” says, “it was needful for him to write to them, and to exhort them all to contend earnestly for the faith once delivered to the saints.”

At the same time he declares, that “ungodly men had crept in amongst the saints,” and had not only grievously dishonoured the Gospel, but had “turned the very grace of God itself into lasciviousness,” and vindicated their licentious practices as allowed and sanctioned by the Gospel of Christ. Against the influence of such pernicious examples, the Apostle was anxious to preserve all who yet maintained their integrity. He bade them remember, that the Apostles of our Lord had from the beginning taught them to expect, that such hypocrites and apostates would arise: and he exhorted them so to walk before God, that they might hold fast their steadfastness even to the end. The directions which he gave them were such as could not but approve themselves to their judgment, and commend themselves to their inmost souls. The same dangers to the Church are existing still; and the same directions therefore are necessary for us, as well as for those in the apostolic age. Permit me then to call your attention to them:

  I.      To the two former, as instrumental to your welfare—

“Build up yourselves, brethren, on your most holy faith”—

[It is here supposed that you have embraced the faith, and that you are standing upon the true foundation which God himself has laid in Zion. But you must not be satisfied with having believed in Christ: for St. Paul says, “As ye have received Christ Jesus the Lord, so walk ye in him, rooted and built up in him, and established in the faith, as ye have been taught, abounding therein with thanksgiving.” Your faith is verily a “most holy faith:” in its nature, in its tendency, and in all its practical effects, it is “most holy;” and to build up yourselves more and more upon it is your bounden duty. Seek then to advance continually in the knowledge of it, in all its bearings, and in all its relations. View the whole mystery as planned by Infinite Wisdom, and formed into a covenant of grace; the Father undertaking to accept an atonement in our behalf; the Son engaging to offer that atonement in his own sacred person; and the Holy Spirit engaging to bring to Christ those who should be given him of the Father, and those whom he should purchase with his most precious blood. Eternity itself will not suffice to explore the wonders contained in this mystery; and therefore, like the holy angels, we should incessantly be searching into it, with a view to comprehend, as far as our limited capacities can reach, the wisdom of God displayed in it — — —

We should seek to grow also in a simple reliance on the Gospel of Christ, as of itself perfectly suited to us, and altogether sufficient for the necessities of the whole world. It is impossible ever to be too jealous upon this head; since the mixing of any thing with this foundation will subvert it utterly, and make void all that Christ has done and suffered for us — — —

In a realizing sense of its excellency, we should also be making higher and higher attainments. There is a rest of the mind, and a satisfaction of the soul, which it is our privilege to possess; and which, in its sublimer actings, approximates very nearly to the felicity of the saints above. There is no measure of this in which we should rest. We are told, that, by believing in Christ, we may be elevated to “a joy that is unspeakable and full of glory, and may already (by anticipation) receive the end of our faith, even the salvation of our souls” — — —

Yet not in these respects only, but in every possible view, we should “be building up ourselves on our most holy faith,” and be daily manifesting our progress, and “making our profiting to appear” to all around us.]

At the same time be “praying continually in the Holy Ghost”—

[Of ourselves we can do nothing: our sufficiency even for a good thought, must he of God alone: and from him it must be sought by earnest prayer. “He will be inquired of by us, before he will do for us” what in his covenant of grace he has promised to usg. If we ask not, we cannot have: but, if we ask in faith, we shall have our joy increased to the fulli. We must therefore go to God continually; seeking from him in the first instance the “Spirit of grace and supplications,” by whose gracious influences alone we can approach him in an acceptable manner, and pray to him as we ought. “That blessed Spirit will help our infirmities;” and though he may not give us that fluency of utterance, or that enlargement of heart, which we may desire, “he will make intercession in us with groanings which cannot be uttered,” but which will enter the ears of our heavenly Father, “who knoweth the mind of the Spirit,” and will answer the petitions which are so dictated by him.

We are not indeed to expect any miraculous aid from the Holy Spirit: but a gracious influence we may expect; as St. Paul says, “Pray always with all prayer and supplication in the Spirit.” Nor need we be concerned whether we address our God in words conceived at the moment, or in a pre-composed form: it is the frame of mind which God regards: and, if that be spiritual, our prayer, even though it consist only of a sigh, or a groan, shall come up with acceptance before him, and shall bring down into our souls all the blessings both of grace and glory.

Whilst then we are building up ourselves on our most holy faith, we must be “pouring out our hearts before him” through the assistance of his good Spirit, and be bringing down from him such communications of grace and strength as our daily necessities require.]

The beneficial tendency of the two former directions being thus clear and manifest, let me call your attention,

  II.      To the two latter, as perfective of your welfare—

“Keep yourselves in the love of God”—

[This was primary in the mind of the Apostle: the two preceding being urged only as conducive to it. And certainly this is the great object which every Christian should keep in view, and at which he should aim day and night. To have a sense of “God’s love shed abroad in the heart;” to “have the light of his countenance lifted up upon usq;” to be going to him continually as a Father; to “walk with him,” as Enoch dids; and, like Abraham, to commune with him as a friend; to “set him always before usu;” to have no wish or desire but to please him; to be “delighting ourselves in himy,” as our God, our portion, our eternal great reward: this is our wisdom; this is our happiness; this is our security. If we descend on lower ground, we are open to all manner of assaults: but who can reach us there? Who can break through to harm us, when we are “dwelling in God, and God is dwelling in us?” We are “encompassed as with a wall of fireb;” we are in a fortress that is absolutely impregnable: we may defy the whole universe to “separate us from his loved.”]

Let me then especially urge upon you this important duty. Live not at a distance from God: rest not in a formal acknowledgment of him: but endeavour to “walk worthy of him unto all pleasing:” get back, as far as possible, to the state of man in Paradise; and labour to walk as on the very borders of the eternal world. My beloved brethren, “let your conversation be thus in heaven:” and let all the faith which you exercise, and every prayer that you utter, be, as it were, a breeze to fill your sails, and bear you forward to your desired haven; that “so you may never fall, but have an abundant entrance ministered unto you into the kingdom of our Lord and Saviour Jesus Christ.”]

“Look also for the mercy of our Lord Jesus Christ unto eternal life”—

[However close your walk with God may be, you must not on that account lean in the least degree to your own righteousness, but must rely entirely on the mercy of God in Christ Jesus, and expect “eternal life solely as the gift of God for Christ’s sake.” And for this you must be waiting, looking, longing, in a state of constant preparation, and of eager expectation. The very perfection of the Christian state on earth is this, to be “looking for and hasting unto the coming of the day of God.” Of many in the Corinthian Church the Apostle says, “they came behind in no gift, waiting for the coming of our Lord Jesus Christi.” Do ye then aspire after the same blessed attainment. “Let your loins be girt, and your lamps trimmed, and yourselves as those who wait for the coming of the heavenly Bridegroom;” that, when he shall come, you may “enter in with him to the marriage feast.” Whilst you are in such a frame as this, all earthly things will lose their influence; and all attempts, whether of men or devils, to retard your progress be in vain. From my inmost soul therefore I would offer in behalf of you the prayer which St. Paul offered for the Thessalonian Church, the prayer which so remarkably coincides with that of St. Jude in my text, “The Lord direct your hearts into the love of God, and a patient waiting for Christ.”]

  APPLICATION—

[Settle it in your minds that this is true religion — — — This is the state in which it is both your duty and your privilege to live — — — and so living you are sure of mercy, and cannot fail of attaining that eternal life which the Lord Jesus Christ has purchased for you — — —]

MMCCCCLXXIV

AN ASCRIPTION OF PRAISE TO JEHOVAH

  Jude 24, 25.

Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

BY many this Doxology is considered as addressed to the Lord Jesus Christ: but though it is certain that by all the heavenly choir our most adorable Saviour is worshipped as one with the Father, without any distinction whatsoever, and that he is to be honoured in all respects by us precisely as the Father, yet we must be cautious never to strain any portion of Scripture for the purpose of honouring him; for, if we do, we give advantage to those who deny his proper Divinity, to represent all our worship of him as unauthorized and erroneous. The more fully we are assured of any doctrine, the more careful we should be not to establish it on a weak foundation; lest, when the foundation on which we have indiscreetly built is shaken, we be led to doubt the truth of the doctrine itself. Of the Divinity of our blessed Lord we have no more doubt than of any other truth of our holy religion: but in the passage before us we apprehend, that it is not to Him in particular that this Doxology is addressed, but to the Father. For, in several other passages, the Father beyond all doubt is addressed, and under the same character as is here described. St. Paul concludes his Epistle to the Romans thus: “Now to him that is of power to stablish you, ….. to God only wise, be glory through Jesus Christ for ever.” In the Epistle to the Ephesians he again speaks in similar terms: “Now unto him that is able to do exceeding abundantly above all that we ask or think, unto him be glory in the Church by Christ Jesus throughout all ages, world without endb.” So again, in his First Epistle to Timothy he says, “Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.” Those who would apply our text to Christ, think that it must refer to him, because he alone (as they imagine) presents his Church before the presence of his Father’s glory: as it is said, “He loved the Church and gave himself for it, ….. that he might present it to himself a glorious Church, &c.” But the very same thing is spoken of the Father also, of whom it is said, that, “by Christ, the Father reconciled all things to himself, ….. even in the body of his flesh through death, to present us holy and unblameable and unreprovable in his sight.” I consider the text therefore as addressed to the Father: and, in order to a suitable improvement of it, will set before you,

  I.      The character of Jehovah as here described—

His wisdom and his power are altogether infinite: and we might, not improperly, speak of those two perfections as they are delineated in the Holy Scriptures. But I conceive, that, though mentioned generally in the text, we should notice them not as existing in himself, but as exercised towards his Church.

Wonderful is the wisdom which he has displayed in his dealings with his people—

[Contemplate the plan of salvation through the incarnation and death of his only-begotten Son — — — What unfathomable depths of wisdom are here? — — — Well is it called, “The wisdom of God in a mystery!” To contemplate that, will be the employment of eternity.

Nor, if we entered into his particular dispensations towards his people, would this perfection appear in less bright colours; so “unsearchable are his judgments, and his ways past finding out.” The experience of every saint will furnish abundant matter for adoration through all eternity; for “he has abounded towards every one of them in all wisdom and prudence” — — —]

Nor is the power which he exercises towards them less stupendous—

[View the temptations with which every saint is beset — — — the enemies, even all the hosts of hell, with whom he has to contend — — — his utter incapacity to do any thing of himself — — — and yet his conflicts, his victories, and his triumphs — — — Must not that power be wonderful that is able to keep him, and effectual for his preservation even to the end? Yes verily, it is no less a power than that which was put forth to raise the Lord Jesus Christ himself from the dead, and to exalt him above all the principalities and powers both of heaven and hell.]

It is by the united and continued exercise of these two perfections, that he becomes “our Saviour”—

[In the name of “Saviour” he glories; and under that character he loves to be viewed by us. His perfections would indeed be the same, though never put forth for us, any more than for the fallen angels: but, as they are so exercised for our welfare, it becomes us to contemplate them in that particular view, and to render to him the praise which such manifestations of them demand. Reflect a moment on him as a “Saviour!” not merely as preserving us in our conflicts here, but as “presenting us faultless before the presence of his glory” in the world above — — — One moment’s reflection upon his character in that view, will abundantly suffice to shew you,]

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